Kalach Pitchei Chokhmah Reader

...each in accordance with its own function. Each part or limb of the Partzuf is governed by the “heart” in accordance with the nature and function of the part in question. This is obvious, because this overall law is literally like the heart, which governs all the limbs.

Part 2: Altogether there are 613 parts... To be a Partzuf, the Sefirah must be differentiated into its particular details. But the truth is that the total number of details is 613. This number is integral to the mystery of the Likeness of Man, for the Supreme Mind calculated that this was what was necessary in order to give the world the required character.

...each of which is in turn built of a number of smaller parts... This is also integral to the mystery of the Likeness of Man: each part is built of numerous small details....as required for its complete perfection. This was also part of the calculation made by the Supreme Mind in order to lead to complete perfection.

Complete correspondence between the arrangement of the Partzuf and the human form

The arrangement of the lights of the Partzuf, their interconnections and all their different aspects are exactly like the order of the limbs and organs of man’s body. Everything that exists in man has some corresponding aspect in the lights that make up the Partzufim above.

Having explained that the Partzufim are rooted in the mystery of the Likeness of Man, we will now elaborate further on the correspondence between the Partzufim and the human form. “And in truth, the physical human form is the offspring of all the Sefirot together... and shows everything that can be understood about Godliness” (Daat Tevunot p. 329).

This proposition consists of two parts: Part 1: The arrangement of the lights of the Partzuf... This expresses the complete correspondence between the Partzufim and the human form. Part 2: Everything that exists in man... This is the mystery of “And from my flesh I perceive God” (Job 19:26).

Part 1: The arrangement of the lights of the Partzuf... This arrangement consists of everything discussed in the previous Opening in connection with the measures of “thickness” or “breadth” and “height”....their interconnections... This includes everything discussed there about how they are bound and joined together....and all their different aspects are exactly like the order of the limbs and organs of man’s body.

Part 2: Everything that exists in man has some corresponding aspect in the lights... This is the mystery of “And from my flesh I perceive God” (Job 19:26). For this is the way to investigate and discover what exists in the Sefirot – through the creations in the lower world, just as what exists in the lower creations can be known through the Sefirot. Indeed, what falls under our scrutiny initially is that which exists in the lower creations. It is necessary to rise up to the source, to understand things properly in the light of the link that joins the lower world with the upper world, namely the link between the resultant effect and its cause....that make up the Partzufim above. i.e. it is in the Partzufim that we find this differentiation into particulars and not in the Sefirot.

The Partzufim: male and female, and the differences between them

Some of the Partzufim are male and some are female. That is, some of them channel Kindness and some Judgment. Through their coupling, the flows are joined together, giving birth to the necessary action. For there is nothing that does not have the agreement of the two qualities of Kindness and Judgment. And there are certain differences in the lights of the male and female as well as a real difference in their law of operation. But as regards any difference in form – any real difference – this is found only in the lights that are involved in the channeling, namely the Yesods, for these are the ones that perform the channeling, and all the different parts of the Partzuf are drawn to them to flow forth in accordance with their law.

The third reason why the flow of influence must be a combination of Kindness and Judgment is that the creations themselves include some that emerge from, display and reveal the root of Kindness while others derive from and allude to the side of Judgment. Both must exist continually. Even in a single creature, there are aspects that stem from the side of Kindness and aspects that stem from the side of Judgment. The same applies to MaH and BaN, as discussed earlier. Every creation must be a combination of these two factors, and each root must influence and sustain its offshoot.

Through their coupling, the flows are joined together... The purpose of coupling is so that the resultant influences should not emerge from two places in two different directions. Rather, the resultant influence will already be a combination of all these factors and will divide up afterwards down below to reach the necessary places.

...giving birth to the necessary action. After the combining of the influences is complete, the action goes forth. The reason is that there is no action whatever that will not include a share of both Kindness and Judgment, and therefore the action is only born out of these two influences after they have already been joined together.

For there is nothing that does not have the agreement of the two qualities of Kindness and Judgment. It is impossible to conceive of anything, however small, that is not a combination of these two. That is why every action requires all this in order to be able to come into being.

Part 2: And there are certain differences in the lights of the male and female... This is obvious, because the lights produce their effect according to their function, and if the effects are different we may infer that there is a difference in the lights – one is the light of Kindness while the other is the light of Judgment.

...as well as a real difference in their law of operation. The difference is not necessarily in the form of the lights but in their character. This is plainly visible in the human form: there are innate differences between males and females in aspects such as voice, appearance, physical strength and so on. The root of all this must lie above.

But as regards any difference in form... As stated above, the difference is not in the form of the lights but rather in their character. On the contrary, they are equal inasmuch as they share the same overall form of the species. However, in their specific individual form there will certainly be a difference, except that it is a difference that is not tangible (e.g. the softer lines of the female face), as stated above.

…any real difference… we are not talking about a quantitive difference, one of more or less, but rather about a substantive difference. The only such difference is in their Yesods, as the proposition goes on to state.

...this is found only in the lights that are involved in the channeling... For each light functions according to its purpose, and its form is suited to its required function. The function changes according to the change in the form in which that function is rooted. Since different influences have to be drawn down, the lights involved in the channeling of the influence have to be different, which is why it is in their nature to draw down a different influence.

...namely the Yesods... In the human form it is obvious that there is a genuine and complete difference between the organs of reproduction of the male and female. This shows that it is here that the root of the difference lies, because aside from this, both male and female consist of 613 parts and other shared aspects. Where they differ is in the way they draw down their influence. The truth is that there is a difference between male and female in everything relating to the Yesod. The proof case is that of the castrate (who has no beard, etc. – a change in form that depends on the Yesod).

...for these are the ones that perform the channeling... This is obvious, for the function of the Yesod is only as “a river coming out from Eden” (Genesis 2:10) – drawing the influence to the necessary place.

...and all the different parts of the Partzuf are drawn to them to flow forth in accordance with their law. For the Yesods are aroused first, and they draw forth influence from all the different parts of the Partzuf commensurate with their arousal. The other limbs draw down influence from Eyn Sof, until everything is drawn down to the Yesod, as will be discussed later in its appropriate place. All this is clearly visible in the human form. And since the entire channeling of influence depends upon the Yesods and the other limbs are subject to them in this respect, it is sufficient for the difference to be in the Yesods in order to bring about the necessary difference in the government.

Different degrees of connection of male and female in different Partzufim

The connection of the male and female aspects constitutes perfection, and this is how the influence is channeled. Accordingly, wherever the male and female are closer together in and of themselves, this indicates a level of perfection that requires no work on the part of the lower creations. The further apart they become from one another, the more it indicates a want of perfection and that work is needed there on the part of the lower creations.

Having explained the overall difference between the male and female Partzufim, we must now explain the difference between one male and another and between one female and another.

...and this is how the influence is channeled. It is through their coupling that the influence is drawn down, and accordingly, wherever the coupling is greater, the flow of influence is greater.

Part 2: Accordingly, wherever the male and female are closer together in and of themselves, this indicates a level of perfection... In the light of what we have said, this should be obvious, for the whole purpose of men’s service is to bring about the coupling of the male and female aspects in order to conciliate and sweeten the attribute of Judgment and enable the recipient to be attached to its source of influence. When this is already intrinsically the case (because on such a high level there is no evil and therefore no need to conciliate and sweeten the attribute of Judgment) it follows that there is no need for work on the part of man. This is a level of perfection...that requires no work on the part of the lower creations.

The further apart they become from one another... The distance between them increases gradually, level by level. In the Partzuf of Atik there is a great connection, with male and female both everywhere in the Partzuf. In the case of Arich Anpin, the male is on the right and the female on the left, but still in one Partzuf. Abba and Imma are male and female and are two Partzufim, yet they emerge as one and dwell as one. Zeir and Nukva are two separate Partzufim, and also their coupling is not continuous. Thus man’s main service lies in bringing about the union of Tiferet and Malchut, respectively Zeir Anpin and the Nukva. Accordingly, the further apart they are from one another...the more it indicates a want of perfection and that work is needed there on the part of the lower creations.

Atik – Malchut of Adam Kadmon – is clothed in and governs Atzilut.

Atik is the first Partzuf attributed to Atzilut. Atik is Malchut of Adam Kadmon, which extends with the repairs required for this and clothes itself in Atzilut in order to bind it with Adam Kadmon and to sustain it and govern it.

Until now we have been discussing the Partzufim in general. We will now begin to explain what the Partzufim are individually.

This proposition consists of two parts: Part 1: Atik is the first... This comes to explain that Atik is the first Partzuf. Part 2: Atik is Malchut... This explains its function.

Part 1: Atik is the first Partzuf attributed to Atzilut... In other words, it is one of the Sefirot of Adam Kadmon, as the proposition goes on to state, yet it is considered to relate to Atzilut.

Part 2: Atik is Malchut of Adam Kadmon... As already explained (see Opening 70), every Sefirah that rules on its own is called a Partzuf in its own right. Since Malchut of Adam Kadmon has a function of its own – namely, to govern Atzilut – it is therefore called a Partzuf.

...which extends with the repairs required for this... For in one place the Kabbalistic teachings state that Atik was made from MaH and BaN (see Etz Chayim, Shaar Atik ch. 1). Elsewhere, however, it appears that Atik is Malchut of Adam Kadmon (Etz Chayim, Shaar Seder Atzilut ch. 1) – and it cannot be said that Adam Kadmon was constructed of MaH and BaN. The explanation is that in order to govern Atzilut, it was necessary for Malchut of Adam Kadmon to take on these aspects (i.e. of MaH and BaN), and they are its repairs, for it is with this power that Malchut of Adam Kadmon governs Atzilut.

...and clothes itself in Atzilut... i.e. in Arich Anpin of Atzilut, which includes the entire world....in order to bind it with Adam Kadmon... This is clearly so, because the governmental bond requires the branch to be bound up with the root in order to receive maintenance and direction. Accordingly, the proposition continues:...and to sustain it... i.e. the existence of the branch depends on the root....and govern it... The higher level governs the lower, and the latter is the effect of the former.

Atik’s male and female aspects are literally one body.

The Partzuf of Atik is built of MaH and BaN, and they are its male and female aspects, standing literally in one joint entity like one body, such that it is impossible to assign them a place and call this one right and the other left. Rather, they are joined together in literally one entity made out of both of them into one body.

Having discussed Atik in general terms, we will now go into greater detail, starting with how Atik is constructed.

The proposition consists of two parts. Part 1: The Partzuf of Atik... This explains the male and female aspects of Atik. Part 2:...standing... This explains how they are arranged.

Part 1: The Partzuf of Atik... As stated in the previous opening, in order for Malchut of Adam Kadmon to become a Partzuf, it had to extend and unfold so as to manifest certain specific repairs. These particular repairs consist of the aspects of MaH and BaN that are joined together therein.

...is built of MaH and BaN, and they are its male and female aspects... You see already that the male aspects always derive from MaH while the female aspects derive from BaN. However, where the male and female aspects are separate from one another (as in the case of the lower Partzufim, which are either male or female), each receives the opposite aspect from the other and this is why we discern MaH and BaN in both of them. (Even though BaN is found also in the male Partzuf and MaH in the female, this is because the male received the BaN from the female and vice versa.) Here, however, on the level of Atik, where both male and female stand together, there is no need for this. On the contrary, they divide up in the Partzuf itself – MaH as the male and BaN as the female.

Part 2:...standing literally in one entity... In other words, on this level the power of perfection is so great that the male and female aspects stand without any break between them....like one body... They are considered merely as two aspects combined in one body....such that it is impossible to assign them a place and call this one right and the other left. Herein lies the superiority of Atik over Arich Anpin, where the male and female aspects are also in one body.

However, in Arich Anpin they are respectively to the right and the left, whereas in Atik one is the front and the other is the back. In one way this may not appear superior at all, but the point is that in Arich Anpin each has its own place, one on the right side and the other on the left, whereas in Atik both of them are on both sides, right and left.

Rather, they are joined together in literally one joint entity made out of both of them into one body. It might appear as if calling one the front and the other the back is a spatial description, but the truth is that they are not front and back in the same sense as we will be using these terms later. Rather they are literally like two simple entities which, through being combined, become one body made of both of them.

Both are compounded together in every place with no way of separating them. We can only say in general terms that in every place where the female is found, it is considered the back of wherever it is. (In other words, in every part of Atik there are male and female aspects, and in relative terms the female is “behind” in relation to the male. The female thus has no specific place, which is not so in the case of Arich Anpin, where the female is on the left.)

The “back” in Atik: The face of BaN is the back of the face of MaH.

The phenomenon of the backpart, where the lights are darkened and do not radiate, is also not seen in Atik, for all of Atik shows a face on every side. The aspect of the back is absorbed within the aspect of the face that holds sway there. Except that there is a face because of MaH and a face because of BaN, and the face of BaN is considered like the back of that of MaH.

Following our general discussion of Atik, we must now explain one more detail that must be understood in connection with its male and female aspects.

This proposition consists of two parts. Part 1: The phenomenon of the backpart... Atik has no actual “back”. Part 2: Except that there is a face... Nevertheless, there is an aspect of “back”.

Part 1: The phenomenon of the backpart, where the lights are darkened... This too can be understood by considering the human form, which has a front – the “face” – facing and directed towards others, and a back, which is turned away and cannot be used to face anything. Similarly, the lights have an aspect through which they intentionally direct and set themselves on course in a particular direction, while other aspects are inferior to the “face” inasmuch as they lack this radiation and are subordinate to the main lights. Viewing the face, one finds a strong radiation powerfully directed towards the spectator, while looking at the backpart is like standing behind a person’s shoulders.

Two things are thereby resolved. Firstly, the male and female aspects in Atik are not “back-to-back” as in the case of Zeir and Nukva, because here, on the level of Atik, there is no backpart. Secondly, they are able to couple together, for the state of Atik is called “face-to-face” since there is only a face on every side. For the category of the backpart does not exist there at all but is absorbed within the lights of the face. (There is not the negative aspect of back-to-back required when two Partzufim must protect their back parts from the husks precisely because the two lack unity; the fact that Atik is a single Partzuf that is all face shows the perfection of Atik, and there is no higher level of coupling and partnership than this.)

Part 2: Except that there is a face because of MaH and a face because of BaN... Clearly, since they are two lights, they have two kinds of face....and the face of BaN is considered like the back of that of MaH. This is because they shine less than the face of MaH and they are slightly tilted because of the root of Judgment. Nevertheless, they are not actual “back”, for they too look forth and shine to one who looks there.

The connection of these male and female aspects of Atik is literally like two powers joined together within one body.

This explains the concept of the “coupling” of Atik and his female aspect, since they are literally like one body.

The connection of these male and female aspects of Atik... We have already stated that coupling takes place wherever male and female are found, and it is necessary to understand what this means in the case of the male and female aspects of Atik, which are in one compound.

... is literally like two powers joined together within one body. In other words, their joining with one another is what completes that body. (This very joining is their “coupling”, for coupling means acting in partnership.)

The Root of the Concealed Government (Openings 78-84)