Kabbalah

There is more than one type of Ab. The name of Havaya, written out in full, with each yod: As is known, the name Havaya is ten sefirot, in which the yod-heh are Keter, Ḥokhma, and Bina, and the vav-heh are Ze’ir and Nukba. However, it is not yet apparent which level these ten sefirot are from, whether on the level of nefesh, ruaḥ, or neshama etc. This is established by writing out the letters in full – that is, when each letter of the name is spelled out as a word on its own. On the level of nefesh, the letters are written with each heh, which leads to a numerical value of 52 (“Ban”; the numerical value of yod is 10, the value of vav is 6, the value of dalet is 4, and the value of heh is 5); on the level of ruaḥ they are written with each alef, giving a numerical value of 45 (“Mah”); on the level of neshama they are written with each yod (except for the vav, which is filled out with an alef), leading to a numerical value of 63 (“Sag”); and finally, on the level of ḥaya they are all written with each yod, including the vav, which provides a numerical value of 72 (“Ab”) (Talmud Eser Sefirot, v. 13, Q & A 61). The name Ab Kedem: The falling ear nose and mouth of every partzuf are restored to it at the time of maturity, through the illumination of the fusion of Ab and Sag, and which become its back side, that is, new Netzaḥ, Hod, and Yesod. These are alluded to by the numerical value of Ab Kedem (ayin-bet-kuf-dalet-mem), which express two back sides of the head and body. The plain Havaya is an expression of the head, while its square and back side, that is, yod, yod-heh, yod-heh-vav, yod-heh-vav-heh, has a numerical value of 72 (Ab). When Havaya is written out in the manner of Ban it is an expression of the body, and its back side is alluded to in the square, that is, yod-vav-dalet (for yod), yod-vav-dalet (for yod), heh-heh (for heh), yod-vav-dalet (for yod), heh-heh (for heh), vav-vav (for vav), yod-vav-dalet (for yod), heh-heh (for heh), vav-vav (for vav), heh-heh (for heh), which has a numerical value of one hundred and forty-four (kuf-dalet-mem, Kedem). Together, they have a numerical value of 216. They are the vessel that raises the feminine waters, which comes with the first arrival (Talmud Eser Sefirot, v. 9, Q & A 81).

Ab, or ayin-bet, is the numerical value of 72 in Hebrew letters (ayin=70; bet=2). This numerical value is derived from the letters of the Tetragrammaton, the four-letter name of God referred to as the name of Havaya, when they are spelled in full using the letter yod. In other words, each of the letters of the name of Havaya is written out as a separate word, and the letter yod is used in order to fill out the letters: The yod is spelled out as yod-vav-dalet (יוד), the heh is spelled heh-yod (הי), the vav is spelled vav-yod-vav (ויו), and the final heh is spelled heh-yod (הי).. Ab represents the level of Ḥokhma or the light of wisdom. In the world of Adam Kadmon, Ab is the name of the partzuf that embodies the level of Ḥokhma (which corresponds to the partzuf called Abba in the other four worlds). The name of Ab derived from filling out the letters of the name of Havaya is not to be confused with the seventy-twoletter ineffable name of God.

“Ab (or ayin-bet) of Adam Kadmon,” or “Havaya of Ab of Adam Kadmon,” is the name of the second partzuf of the world of Adam Kadmon. This partzuf is born from the first partzuf, called gulgalta. It is also called “partzuf of Ḥokhma of Adam Kadmon,” because it is the embodiment of Ḥokhma in this world. The name Ab stems from the Tetragrammaton, the four-letter name of God, as follows: In each level of reality, the four-letter name of God, also referred to as Havaya, is revealed in a unique manner to that level. This is expressed through the numerical value of the letters of the name, when it is written out in full – that is, when each letter of the name is spelled out as a word on its own. The numerical value of the name of Havaya that is unique to the level of Ḥokhma is ayin-bet, or 72. This number is derived from writing out the name of Havaya by filling out the letters as follows: yod (yod-vav-dalet), heh (heh-yod), vav (vav-yod-vav), heh (heh-yod) (where the value of the letters is: yod=10; vav=6; dalet=4; heh=5).

The partzuf formed from Ḥokhma is called Abba (Talmud Eser Sefirot, v. 2, Or Penimi, ch. 5).

The partzuf formed from Ḥokhma is called Abba, while the partzuf formed from Binna is called Imma. When referring only to their upper [elyon] sections, they are called Abba and Imma Ila’in.

Abba and Ima Ila'in (literally "supernal father and mother") is the name for the partzuf formed out of the first three sefirot of the entire level of Bina that was ejected from the head of Arikh Anpin as a result of the second constriction and the ascent of Malkhut. This partzuf enclothes Arikh Anpin from the mouth to the chest.

Adam Kadmon is the first and innermost world, which precedes the four worlds of Atzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Action). It incorporates all of existence, from its head, that is, the source, which is Ein Sof, to its lowest point, which is this physical world. This world is called Adam Kadmon because it is depicted in kabbalistic writings in the form of a man, having a head, body and appendages. Although all the worlds are likewise described in the form of a man, this world is the primeval one, before which there is no world, while the other worlds, which are external to it, are “mapped onto it,” lower manifestations of that primeval world: Atzilut, from the chest and below to the navel; and Beria, Yetzira, and Asiya, from the navel and below. This world corresponds to the sefira of Keter. Just as Keter itself is often regarded as above the sefirot, so too the world of Adam Kadmon is sometimes not considered part of the four worlds.

The first world that receives from Ein Sof. It is also called “one line,” extending immediately after the constriction (tzimtzum) from Ein Sof until near this world. The name “Adam” refers only to the sefirot of the straight line in the first world, which is the light of the ruaḥ, meaning the light of giving, not its circular sefirot, which contain only the light of nefesh, meaning the light of receiving for themselves, without the ability to give to others. This is the root of man (“Adam”) in this world (Talmud Eser Sefirot, v. 2, Q & A 1).

This term, literally “the Long Face,” refers to the partzuf in the world of Atzilut that it female part corresponds to the lower half of Keter and the male aspect of the level of Ḥokhma. It is called “long face” in contrast to Ze’er Anpin which means “small face” or “short face.” This partzuf is called “long” because it has an abundance of the light of Ḥokhma. Ze’er Anpin contains mainly the light of giving, so it is described as “short” of the light of Ḥokhma compared to Arikh Anpin.

The partzuf of Keter is called Arikh Anpin, or “the long face,” on account of the essence of the light of Ḥokhma within it. Tiferet is called Ze’er Anpin, or “the small face,” because it contains only a slight illumination from the light of Ḥokhma. The names Arikh Anpin and Ze’er Anpin correspond to one another, for they refer only to the light of Ḥokhma in the partzuf, since the Ḥokhma is called the light of the face, as stated. This must be understood (Talmud Eser Sefirot, v. 3, Q & A 13).
The Malkhut of the head is the mystical concept of an emanator, for a fusion through collision occurs on its partition, meaning a resistance to enclothing. Accordingly, it is the diametric opposite to enclothing, which is called an emanated being. How, then, can the one devolve from the other? It is for this reason that the head, which is called Keter, has two levels: The first is Atik, which is the resistance to enclothing. It is only the root to the light of ĥassadim, where enclothing does not occur, because there was no constriction (tzimtzum) on the light of ĥassadim, and thus it does not suffer from any opacity (ovyut) on account of enclothing at all. It is considered the root to the second head, which is the level of Arikh Anpin, the root of the enclothing, and it serves as the intermediary between emanator and emanated being, since it is the root for the enclothing of the light of Ḥokhma. By contrast, the emanator, which is Atik, is the opposite of the emanated being, as explained. Accordingly, every Keter is divided into two levels: Atik, which is only the root to the light of giving, Arikh Anpin, which is the root to the light of Ḥokhma (Talmud Eser Sefirot, v. 8, Q & A 130).

The lowest of the four worlds (planes, or levels of reality), the world of Asiya parallels the sefira of Malkhut. Accordingly, it is also correlated with the “fourth level” of a given structure of reality, like Malkhut, which is the fourth level of the five main sefirot (Keter is the root level, followed by the next four, hence, the final sefira of Malkhut is considered “fourth,” as is the plane of Asiya). It is called Asiya, or “Actualization,” because it is where all the wills and forces that descend from the worlds above it are actualized (na’asim), or materialized, within it. The lowest level of the world of Asiya is our material world that we refer to as “this world.” The spiritual entities that exist in the world of Asiya are called ofanim, which are the spiritual roots of all that exists in the physical reality of this world.

The ten sefirot of the level of Malkhut, which receives from Ze’er Anpin, are called the world of Asiya.

Atik is the level of Keter of Atzilut (Emanation) (Talmud Eser Sefirot, v. 14, Q & A 45). Malkhut of the Malkhut of the upper partzuf becomes Atik of the lower partzuf, i.e., from the perspective of its own existence, due to the spark of the Creator it contains, while the spark of the created being within it (see v. 3, Answers, answer 67) becomes Atik. Together, they form the partzuf of the lower Keter (Talmud Eser Sefirot, v. 3, Q & A 79). The Malkhut of the head is the mystical concept of an emanator, for a fusion through collision occurs on its partition, meaning a resistance to enclothing. Accordingly, it is the diametric opposite to enclothing, which is called an emanated being. How, then, can the one devolve from the other? It is for this reason that the head, which is called Keter, has two levels: The first is Atik, which is the resistance to enclothing. It is only the root to the light of ĥassadim, where enclothing does not occur, because there was no constriction (tzimtzum) upon the light of ĥassadim, and thus it does not suffer from any opacity (ovyut) on account of enclothing at all. It is considered the root to the second head, which is the level of Arikh Anpin, the root of the enclothing, and it serves as the intermediary between emanator and emanated being, since it is the root for the enclothing of the light of Ḥokhma. By contrast, the emanator, which is Atik, is the opposite of the emanated being, as explained. Accordingly, every Keter is divided into two levels: Atik, which is only the root to the light of giving, and Arikh Anpin, which is the root to the light of Ḥokhma (Talmud Eser Sefirot, v. 8, Q & A 130).

Often translated as bounty, flow, or abundance, shefa comes from the Hebrew word hashpa’a, which in this context means to give. Rays of sunlight, for example, can be described as the sun’s shefa. The rays constitute a “flow” of light from the sun that provides light and sustenance to the earth in bountiful abundance. In kabbalistic thought, shefa refers to different forms of light that flow from God's essence or from the sefirot and the like. Additionally, shefa can be used to refer both to God’s giving to creation, as well as the giving of created beings to each other.

The part of a vessel that is not designed to receive or give is called the back side. See “the way of the back side” (Talmud Eser Sefirot, v. 4, Q & A 9).

Ban, or bet-nun, is the numerical value of 52 in Hebrew letters (nun=50; bet=2). This numerical value is derived from the letters of the Tetragrammaton, the four-letter name of God referred to as the name of Havaya, when they are spelled out in full using the letter heh. In other words, each of its letters of the name of Havaya is written out as a separate word, and the letter heh is used in order to fill out the letters, as follows: The yod is spelled out as yod-vav-dalet (יוד), the heh is spelled heh-heh (הה), the vav is spelled vav-vav (וו), and the final heh is spelled heh-heh (הה). Ban represents the level of Malkhut or the light of Malkhut.

The first fusion for thepartzuf of the nekudim (points) was in the “apertures of the eyes” of the head of the Sag, and yet the ear nose and mouth of the head did not bring the Sag to the outside, since there is no such thing as loss in the spiritual plane. The division of the level had no effect on the head of the Sag, other than with respect to an additional face, which is the face of the hairs. For the hairs of the head emerged from apertures of the eyes and above, and from that point and below the hairs of the beard emerged as ear nose and mouth (Talmud Eser Sefirot, v. 6, Q & A 28).

The world of Beria is the second of the four worlds (after the supernal world of Adam Kadmon) that emanate and descend from another in the process of creation. According to one explanation, its name is derived from the Hebrew word bar, a term that connotes that which is external, implying that the world of Beria is a garment for the world of Atzilut. The world of Beria parallels the sefira of Bina, or the second level of creation, and it is the beginning point of the enclothing of Atzilut into a reality that created beings can receive. The world of Beria is also called the world of the throne, signifying the Divine lowering itself onto a throne, so to speak, to interact with its creations and the beginning of the revelation of the Divine to lower levels of existence. It is also known as the world of souls, since the created entities called souls begin to have significance as receivers of the supernal light. The angelic entities that exist in this world are called serafim.

The bringing forth of something into existence ex nihilo, yesh me’ayin, is known as Beria (Creation). Since the opacity (ovyut) in the vessels cannot be revealed in the world of Atzilut (Emanation), but only from the ground of the world of Atzilut (Emanation) and below, it is therefore called Beria from that point and below, after the opacity (ovyut) that has been revealed. For the opacity (ovyut), which is comprised of the will to receive in the created being, is a form of yesh me’ayin, creation from nothing. Everything that exists is drawn from God as yesh miyesh, literally “something from something,” because there is nothing He does not have, apart from a “will of receiving,” which of necessity He does not possess, since there is no one from whom He could receive, God forbid. This must be understood.

Bina is the third of the ten sefirot, following the sefira of Ḥokhma. It is the second level of the supernal light, or direct light, that emanates from the essence of the Creator. This second level or phase represents the desire of the created being to give and bestow and is therefore called the light of giving, as a continuation of the light of the Creator, the light of wisdom. It is called Bina or Understanding, because from it flows forth the power of understanding, of apprehending one thing for another. Bina is also a reference to different lower levels or sefirot in the structure of reality that are derivatives of the second level of the direct light. Bina is considered a “female” (or receiving) sefira, because it receives the light of wisdom. Additionally, at the root of Bina lies the yearning of the created beings that represents the will to receive that is embedded in existence. From a different perspective, Bina is found in of the head of the partzuf constructs, that is in the mind, so to speak, which includes the first three sefirot of Keter, Ḥokhma, and Bina. Each of the five primary sefirot is parallel to one of the five worlds that form existence. The world that is parallel to the sefira of Bina is the world of Beria. Each of the five primary sefirot is also parallel to one of the five partzufim. The partzuf that is parallel to Bina is called Imma, or “Mother.” Like a mother, Bina contains the roots of the sefirot that emanate from it, Tiferet with its six extremities and Malkhut. Additionally, the second constriction (tzimtzum) that forms the backdrop for the *world of tikkun (rectification)*, takes place within the sefira of Bina.

The light initially spreads and emerges from the Creator as light of Ḥokhma, which is the entirety of its life force belonging to that emanated being. It incorporates the first level of the will to receive and is called the first expansion, or the first level. Subsequently, a will of giving prevails in that light. The prevailing of this will draws out light of ĥassadim from the Creator, which is called the first prevailment, or the second level (Talmud Eser Sefirot, v. 1, Q & A 69).

The term guf, body, essentially has three meanings in kabbalistic literature. The first is the vessel for the supernal light. Just as the physical body is a vessel for the soul, so too vessels of all kinds and on all levels of reality are called bodies (while the lights within them are called neshamot, souls). Second, “body” can refer to the central and important aspect that defines each level. The third meaning of “body” is in the context of the structure of a partzuf: the sefirot of Ḥesed, Gevura, and Tiferet, or sometimes Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod, contained in the partzuf are called the body of the partzuf, in contrast to the first three sefirot contained in the partzuf – Keter, Ḥokhma, and Bina – which are considered the head of the partzuf.

The enclothing of the lights in the vessels must initially be in “potential” form, and only subsequently “actualized.” The enclothing of the ten sefirot in “potential” form is called head, while the enclothing of the ten sefirot in “actualized” form is called body (Talmud Eser Sefirot, v. 4, Q & A 13).

The term “brains” (moḥin) generally refers to different levels of the light and vessels that are acquired by a particular level or partzuf. Through the different processes of ascent and descent of different partzufim and levels, different lights are acquired by those levels or partzufim. The acquisition of these new “brains” can be thought of as similar to the human concept of mental development, in which a person’s mind expands and matures. Accordingly, the acquisition of brains is often called the maturity of the partzuf . The reason this expansion is called a “brain” is because these new lights either form a new head or are received in an existing head of a partzuf.

The lights of the head are called brains (Talmud Eser Sefirot, v. 8, Q & A 32).

The chest is the endpoint of the second constriction (Talmud Eser Sefirot, v. 16, Q & A 94).

That which overcomes its will, i.e., restrains itself and does not receive even though he greatly yearns to receive, is described as “constricting” itself (Talmud Eser Sefirot, v. 1, Q & A 46).

There are a number of ways to count and categorize the sefirot. The most well-known count is that of ten, including Keter, Hokhma, Bina, Hesed, Gevura, Tiferet, Netzah, 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 a process called the “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 light of Hokhma, able to be received only by vessels formed of the will to receive). 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 Ze’er Anpin, the partzuf below, and its ascended form is Da’at, the pseudo-sefira meant to unite the opposing sides.

The Hebrew word for devolvement, hishtalshelut, has the same root as the Hebrew word leshalshel, which means to lower, and shalshelet, chain. The devolvement, or hishtalshelut, represents the levels or stages of the creation of the world, beginning from the source, Ein Sof Himself, and culminating with the physical world. This series of stages is compared to a linked metal chain, in which each link is connected to its adjoining links above and beneath it. Similarly, each level of reality is linked with the level above it, as well as the level below it, like a series of links in a chain.

The diaphragm (parsa) is a term describing the separation between the world Atzilut and the worlds below. This separation is a result of the second constriction, in which Malkhut, with its attendant first constriction, ascended to the level of Bina. In Kabbalah language, the structures of the partzufim and the levels are described using terms derived from the human body. The diaphragm in the body lies at the point of the chest, similar to the location of the level of Bina within the body of a partzuf.

Direct light (or yashar) refers to the flow of the light from above to below. This light flows from the source, the Ein Sof, in a set of ten sefirot called the “ten sefirot of the direct light. This is in contrast to the returning light, which flows from below to above as a result of the partition upon Malkhut

The upper light that is drawn from Ein Sof and given in the partzufim, after the constriction (tzimtzum) and onwards. It is called by this name to indicate that it is not given in the > of the circular sefirot. The same applies to all levels that contain nothing of the opacity (ovyut) of the fourth level, except for the sefirot of the straight line alone. This is in accordance with the general rule that one who bestows does so only in something that is more opaque, which is the opacity (ovyut) of the fourth level (Talmud Eser Sefirot, v. 2, Q & A 3).

A name for the three levels and the vessels that emerge from each Malkhut of the head. The “ears”: Malkhut of the second level. The “nose”: Malkhut of the third level. The “mouth”: Malkhut of the fourth level. After the second constriction (tzimtzum), in which the Malkhut once again joined Bina, each ear nose and mouth fell to the level below them.

There are various ways in which the name Eheyeh, which alludes to Imma, can be written out in full – that is, when each letter of the name is spelled out as a word on its own. The following must be understood: The letters of the names allude to the vessels and their level of opacity (ovyut), when the supernal light fuses and is enclothed in them. The plain letters of the name allude to the opacity (ovyut) of Keter, where the opacity (ovyut) is not yet recognizable but is merely a root. Accordingly, the > that is enclothed there is only the light of nefesh, for the light of nefesh is enclothed in the vessel of Keter, as is known. If, however, the letters are written out in full, this indicates that the opacity (ovyut) is already recognizable, that the supernal light is fusing above it, producing the ten sefirot which refer to that measure of opacity (ovyut) (Talmud Eser Sefirot, v. 12, Q & A 1). The different meanings of these “writings in full” vary: “The level of the upper Imma divides into a head, body, and legs; Ḥokhma, Bina, and Daat; Ḥesed, Gevura; and Tiferet, Netzaḥ, Hod, and Yesod. The name Eheyeh, when the letters yod are written out in full (in its yod and heh), which are Ḥokhma, Bina, and Daat, receives from the corresponding level in the Sag of Adam Kadmon that is from the navel and below, where the second constriction has not yet taken root, which is the expression of the alef. The name Eheyeh with each alef is in its Ḥesed, Gevura, and Tiferet, which receives from the corresponding level, below the navel of Adam Kadmon, where the second constriction has already taken root. That is why it is written out in full with each alef, as stated on p. 463, Answer 1. The Eheyeh with each heh is in its Netzaḥ, Hod, and Yesod, which are the back side, written out in full with each heh” (Talmud Eser Sefirot, v. 2, Q & A 16).

In kabbalistic literature, Ein Sof, or the Infinite One, has two meanings. One is the initial stage of creation, what is referred to as the Creator’s intent for creation, before the first constriction (tzimtzum), when the light and vessel are infinite. That is, there is an infinite will to receive that draws into it infinite light. The other meaning of Ein Sof is a “relative” Ein Sof, which is the Keter of each level of reality, because in relation to the levels beneath it, Keter is regarded as absolute light, without vessel or limitation. Thus, for example, the world of Adam Kadmon is defined as Ein Sof in relation to the worlds of Atzilut, Beria, Yetzira, and Asiya, because the world of Adam Kadmon is the Keter level of the lower four worlds. Similarly, the partzuf called Atik (literally, “Ancient”), the highest partzuf of an individual world, is the Keter of its respective world, and is defined as Ein Sof in relation to that world. The same applies to the sefira of Keter in each partzuf: It is defined as Ein Sof relative to that partzuf. The focus of most of the Zohar is on this relative Ein Sof.

Any level of reality that incorporates another level within it is called the external clothing of the inner level, and the inner level is enclothed within that outer level. For example, a vessel that contains the light is also the clothing of the light and the light is enclothed within it. Likewise, the body is described as clothing for the soul.

When discussing intangible spiritual levels or entities, the concepts of space and physical proximity do not apply. Spiritual entities and levels have different conceptual forms, or “tzura,” referring to the parameters or characteristics of a level or aspect. When a spiritual entity adapts its nature so that it resembles another entity, the two entities are said to have achieved an equating of form. This equating of form creates a state called devekut, bonding, attachment, or merging one with the other. While in the physical world, two entities are attached or joined through physical proximity, in the nonspatial spiritual realm, attachment is achieved through the equating of form.

The vessel of Ḥokhma of the head (Talmud Eser Sefirot, v. 3, Q & A 76).

When the female receives the supernal light from the > of the male into her internal vessels, this is called a face-to-face fusion (Talmud Eser Sefirot, v. 7, Q & A 73).

The ascent of feminine waters (mayan nukvin) is a term referring to the "yearning" from below for the light from the levels above. In Kabbalah and Torah thought, the concept of female denotes the dynamic of receiving, while male denotes giving. The “giving” from above to below is described as "masculine waters," and denotes the dynamic of giving from the divine source to the lower beings. The lower beings are the “receivers'' of this divine light, and accordingly, their yearning for that light is described as a “flow” of “feminine waters” from below to above. When feminine waters arise, they cause fusion through collision that draws new light down, considered to be “masculine waters.”

It is known that as a result of the expansion of the points of Sag to Mah and Ban of the inner Adam Kadmon, traces of two levels are joined in the partition. These are the first heh in Sag, and the bottom heh in the inner Adam Kadmon. Thus, the partition is incorporated from two females, Bina and Malkhut. For this reason the partition was given the name feminine waters, since from this point onwards it incorporates these two females in every fusion it performs with the supernal light (Talmud Eser Sefirot, v. 6, Q & A 15). The meaning of feminine waters is that it causes a fusion. It is always an expression of Netzaḥ, Hod, and Yesod, or Ze’ir and Nukba. For the female is instituted in the light of the back side of Imma, which is attached only to the light of giving and which rebuffs Ḥokhma. Accordingly, she does not turn her face towards the male to receive the illumination of Ḥokhma, unless she is forced by some factor to do so. This factor is an expression of Ze’ir and Nukba, to which the Bina has a connection, to illuminate it with the illumination of Ḥokhma, due to the relationship between Bina and the Ze’ir and Nukba of the direct light. Consequently, when the Ze’ir and Nukba ascends to her for feminine waters, her back side immediately stops, and she turns her face to the Ḥokhma, to receive from it the illumination of Ḥokhma. She thus engages in a face-to-face fusion with it (Talmud Eser Sefirot, v. 7, Q & A 35).

The light initially spreads and emerges from the Creator as light of Ḥokhma, which is the entirety of its life force belonging to that emanated being. It incorporates the first level of the will to receive and is called the first expansion, or the first level. Subsequently, a will of giving prevails in that light. The prevailing of this will draws out light of ĥassadim from the Creator, and this is called the first prevailment, or the second level. Next, that light of ĥassadim expands with a great expansion, that is, with the illumination of Ḥokhma, which is called the second expansion, or the third level. Then the will to receive, which is incorporated in the light from the first expansion, as stated, once again prevails in that light, thereby completing the will to receive in its mature, full form. This is called the second prevailment, or the fourth level (Talmud Eser Sefirot, v. 1, Q & A 69).

The first three are the lights that came before the vessels, which are enclothed in the returning light that ascends to them from the partition which is from them and above. That is, the first three sefirot – Keter, Ḥokhma, and Bina – which are also known as the head of the partzuf (Talmud Eser Sefirot, v. 2, Q & A 13). Those first three and the head are the ten sefirot of direct light, which are enclothed in the returning light that ascends from the partition and above, meaning the beginning and root. For they are not yet considered complete vessels that are suited to the full enclothing of the light, but only as roots (Talmud Eser Sefirot, v. 3, Q & A 96).

The ten sefirot have five levels, Keter, Ḥokhma, Bina, Ze’ir, and Nukba, when the first three are essences. However, when their entire essence is nothing other than light of ḥassadim, the five levels are Ḥesed, Gevura, Tiferet, Netzaḥ and Hod, that is, five ḥassadim. If they are expressions of restraints, meaning the illumination of Ḥokhma without ḥassadim, the five levels, Ḥesed, Gevura, Tiferet, Netzaḥ and Hod, are called five restraints. Thus, there are three expressions of the five levels: If their essence is Ḥokhma they are called Keter, Ḥokhma, Bina, Ze’ir, and Nukba; if their essence is ḥassadim and they have the illumination of Ḥokhma they are called five ḥassadim, Ḥesed, Gevura, Tiferet, Netzaḥ and Hod; and if they lack ḥassadim and are left with the illumination of Ḥokhma alone they are called five restraints, Ḥesed, Gevura, Tiferet, Netzaḥ and Hod (Talmud Eser Sefirot, v. 7, Q & A 37).

The light initially spreads and emerges from the Creator as light of Ḥokhma, which is the entirety of its life force belonging to that emanated being. It incorporates the first level of the will to receive and is called the first expansion, or the first level. Subsequently, a will of giving prevails in that light. The prevailing of this will draws out light of ĥassadim from the Creator, and this is called the first prevailment, or the second level. Next, that light of ĥassadim expands with a great expansion, that is, with the illumination of Ḥokhma, which is called the second expansion, or the third level. Then the will to receive, which is incorporated in the light from the first expansion, as stated, once again prevails in that light, thereby completing the will to receive in its mature, full form. This is called the second prevailment, or the fourth level (Talmud Eser Sefirot, v. 1, Q & A 69).

The level of Malkhut that exists in every partzuf contains two aspects. One is the fusing Malkhut. When there is a fusion through collision in the partition that is positioned above the level of Malkhut, where the supernal light is rebuffed by the partition because it prevents the supernal light from entering this level, the light that rises from it enclothes the supernal light, thereby producing the next level. The second aspect of Malkhut is the terminating Malkhut, where the partition above it stops the supernal light from spreading into it, serving as terminal for the partzuf and determining where it will end.

Fusion through collision refers to the clash between the supernal light, which shines continuously, and a partition, which is the force of resistance of a created being, or vessel, to receiving the supernal light. When the supernal light is rebuffed by the created entity, the fusion through collision produces the returning light, which initiates the process through which a new vessel or entity is created. In this context, “fusion” denotes the merging of two entities, which leads to the formation of a new entity, while “collision” means opposition and rejection. These concepts express the two opposing forces that act upon the partition: opacity (ovyut), which constitutes the will to receive the supernal light, and hardness (kashyut), which is the force of resistance to the light and its repulsion. These two opposing forces act in parallel and cause the vessel to draw the supernal light in on one hand and rebuff it on the other, thus forming the returning light. It is this coupling interaction that gives birth to the new level and partzuf.

The expansion of the light of Ein Sof for the fusion through collision in the partition in the vessel of the Malkhut in order to raise returning light is called gaze. This is because the light that expands from Ein Sof is always considered light of Ḥokhma, which is termed light of the eyes, or “sight,” or gaze (Talmud Eser Sefirot, v. 6, section 36). The giving of the brains from a higher level to a lower one is called the “upper gaze,” since the gaze is drawn from the eyes, that is, from Ḥokhma of the head, which is called eyes, as is known (Talmud Eser Sefirot, v. 15, Q & A 36). The totality of giving that comes from Ḥokhma is called gaze.

Fusions at the stage of immaturity are called gestation (Talmud Eser Sefirot, v. 8, Q & A 42). Likewise, the stage of nefesh is also called gestation (Talmud Eser Sefirot, v. 15, Q & A 21). Here is an example in Ze’er Anpin: The initial formation of Ze’er Anpin is by means of its incorporation in the fusions of Abba and Imma, in the mystical meaning of the ascent of the feminine waters to them. This incorporation is called the first gestation of Ze’er Anpin. Later, after its six extremities have already been completed in eveything, it ascends a second time to Abba and Imma for feminine waters, and is incorporated in their fusion of maturity. This is called the second gestation, which is to attain the brains of maturity (Talmud Eser Sefirot, v. 10, Q & A 70).

The sefira of Gevura is the fifth of the ten sefirot. When the sefirot are divided into the five primary sefirot – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – Gevura is encompassed in the sefira of Tiferet as the Ḥokhma level of Tiferet (see Tiferet) The sefira of Gevura is called by this name since it characterizes restraint and constriction. It represents the left column in a process called the rectification of lines, and it is this left column on which the constriction (tzimtzum) acts. This placement characterizes the power of restraint that is used to repel the supernal light. In the structure of partzufim, which is analogous to the human body, Gevura is generally presented as the left hand of the partzuf.

An Aramaic word meaning “skull,” gulgalta represents the level of Keter in all of the various partzufim, which are each composed of a head, body, and legs, similar to the form of the human body. Each partzuf has the same corresponding levels, and the gulgalta is the highest level of a particular partzuf.

The partzuf of the Keter. The vessel where the light of yeḥida is enclothed is also called gulgalta (Talmud Eser Sefirot, v. 3, Q & A 22).

The partzuf of the Keter. The vessel where the light of yeḥida is enclothed is also called gulgalta (Talmud Eser Sefirot, v. 3, Q & A 22), as well as the vessel of Ḥokhma of the head (Talmud Eser Sefirot, v. 3, Q & A 76). After the second constriction (tzimtzum) they are considered the main part of the partzuf.

The name of Havaya refers to the Tetragrammaton, the four-letter name of God comprised of the letters yod-heh-vav-heh. It is pronounced Havaya rather than its true pronunciation on account of its sanctity and in order to avoid unwittingly violating the Torah prohibition against uttering the name of God. It is often written in this form in order to avoid the prohibition against erasing the name of God. This name of God represents the main levels of existence. Its four letters correspond to four of the five primary sefirot: the yod­ parallels Ḥokhma; the first heh, Bina; the vav, Tiferet; and the final heh, Malkhut), while the upper point of the yod corresponds to the fifth, Keter, the root of all the sefirot. The letters of the name also parallel the four worlds, *Atzilut (Emanation), *Beria (Creation), *Yetzira (Formation), and *Asiya (Action), while the upper point of the yod parallels the world of Adam Kadmon. Just as each of the letters of the name corresponds to a different level of reality, so too the various ways of writing the name express different levels in the upper worlds. Thus, for example, the name Ab is the one that is revealed in the sefira of Ḥokhma in every level of reality. At the same time, every partzuf has a specific name (“Havaya”) that is revealed through it, e. g., the name that is revealed in the second partzuf of Adam Kadmon is “Havaya of Ab of Adam Kadmon,” and it refers to that partzuf.

The name of Havaya refers to the Tetragrammaton, the four-letter name of God comprised of the letters yod-heh-vav-heh. It is pronounced Havaya rather than its true pronunciation on account of its sanctity and in order to avoid unwittingly violating the Torah prohibition against uttering the name of God. It is often written in this form in order to avoid the prohibition against erasing the name of God. This name of God represents the main levels of existence. Its four letters correspond to four of the five primary sefirot: the yod¬ parallels Ḥokhma; the first heh, Bina>; the vav, Tiferet; and the final heh, Malkhut), while the upper point of the yod corresponds to the fifth, Keter, the root of all the sefirot. The letters of the name also parallel the four worlds, Atzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Action), while the upper point of the yod parallels the world of Adam Kadmon. Just as each of the letters of the name corresponds to a different level of reality, so too the various ways of writing the name express different levels in the upper worlds. Thus, for example, the name Ab is the one that is revealed in the sefira of Ḥokhma in every level of reality. At the same time, every partzuf has a specific name (“Havaya”) that is revealed through it, e. g., the name that is revealed in the second partzuf of Adam Kadmon is “Havaya of Ab of Adam Kadmon,” and it refers to that partzuf.

The yod of Havaya is the first expansion of the light, which is called the first level (see v. 1, Answers, answer 69). The first heh of Havaya is the first prevailment in the light, called the second level. The vav of Havaya is the second expansion of the light, which is called the third level. Finally, the last heh of Havaya is the second prevailment in the light, called the fourth level (Talmud Eser Sefirot, v. 1, Q & A 70).

The head refers to the highest part of a level. For example, in each partzuf, the first three sefirot are considered the head of that partzuf. Additionally, the root of every level may also be defined as its head. This might occur when the returning light resulting from a fusion through collision with a partition enclothed the supernal light. While this process ultimately allows for the returning light to serve as a complete vessel for the supernal light, initially it only serves as the conceptual root of that actualized vessel. This initial stage of enclothing of the supernal light by the returning light is called the head of the particular partzuf.

The first three sefirot are the lights that came before the vessels, which are enclothed in the returning light that ascends to them from the partition that is located from them and above. That is, the first three sefirot – Keter, Ḥokhma, and Bina – which are also known as the head of the partzuf (Talmud Eser Sefirot, v. 2, Q & A 13). Those first three and the head are the ten sefirot of direct light, which are enclothed in the returning light that ascends from the partition and above, meaning the beginning and root. For they are not yet considered complete vessels that are suited to the full enclothing of the light, but only as roots (Talmud Eser Sefirot, v. 3, Q & A 96). In addition, the enclothing of the lights in the vessels must initially be in “potential” form, and only subsequently “actualized.” The enclothing of the ten sefirot in “potential” form is called head, while the enclothing of the ten sefirot in “actualized” form is called body (Talmud Eser Sefirot, v. 4, Q & A 13).

The sefira of Hod is the eighth of the ten sefirot. When the sefirot are divided into the five primary sefirot – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – Hod is encompassed in the sefira of Tiferet as the Malkhut level for the sefira of Tiferet. Hod is the sefira which completes the left line or column in every partzuf or world. Its essence is that of the fourth level (Malkhut). Because of this, and its role of completion, the sefira of Hod is considered female, and possessing the attribute of judgment. The name Hod derives from the word hoda’ah, thanksgiving, because the feminine (the left side) is grateful for the light that the masculine (the right side) shines on it. This light is the light of giving, which carries the light of wisdom with it, light, which was restricted as a result of the first constriction. In the structure of the partzufim, which correlates with the human body, the sefira of Hod is associated with the left thigh or leg.

This refers to the female component that became part of Bina of Arikh Anpin during the second constriction. Each of the partzufim of Atzilut received a female component and the female component of the first three sefirot of Bina is called Ima Ila'ah, the "supernal mother."

When a partzuf is in a state of gestation or infancy, it is described as being in the phase of immaturity (katnut). In this phase, the influence of the second constriction causes the levels and partzufim below the constriction to be split, ejecting some of the vessels to the level below. In this state, the higher lights (brains) of a given level are not present. As a result, the partzuf is described as having no spiritual headsince some of the needed vessels for containing the higher lights have been ejected to the level below. This lack of brains is termed “immaturity,” corresponding to the immature state of a child that lacks understanding (brain development).

The two partzufin of suckling gestation in each partzuf are called immaturity, because of the lack of the partzuf of the brains, which is the head of every partzuf (Talmud Eser Sefirot, v. 15, Q & A 119).

The inner light refers to the supernal light that successfully permeates and is enclothed within every level of reality, in accordance with the level’s capacity to contain it at any given time. This contrasts with surrounding light, the light that reality cannot contain because it is too limited to contain the infinite divine light and so the surrounding light cannot shine within reality at present (but will do so in the future).

The light enclothed in a vessel (Talmud Eser Sefirot, v. 2, Q & A 5).

Hardness, or kashyut, is the capacity of the partition to rebuff the supernal light and return it to its source. This is similar to what occurs in the material world: A soft surface absorbs the kinetic energy of objects that are dragged over it, whereas a hard surface will rebuff them. The measure of a partition’s hardness is commensurate with its measure of opacity (oviyut), or the will it contains to receive the supernal light. The greater the measure of the will to receive the supernal light, the greater measure supernal light will be drawn to the created being, and greater the force of the rejection of the light.

Kelippot are levels of reality that do not contain any will to give, only the will to receive. Since their essence is one of receiving or “taking,” they are constantly trying to pull all of reality into themselves – in essence, to swallow everything in existence. Since the essence of life is the divine light, which is composed entirely of the energy of giving, they and all that is connected to them are considered to be “dead.” The kelippot are therefore compared to the husks or shells of a fruit, which are detached from the life that is inside the fruit. Since these entities are wholly receiving, unable to give, they have no true connection with the life force of creation, like the dead.

See section 83, where it is explained that spiritual beings are separated and divided from one another by their difference of form. Know that divergent forms, from one extreme to the other, separates these beings and distances them from one extreme to its opposite, until there is no suckling between them at all. As you already know, the supernal light contains only a will to give, not to receive anything, whereas the kelippot have the exact opposite forms: Only a will to receive and to swallow everything; they have no will to give whatsoever. Therefore, they are separated from the Source of Life and are called dead, they and all that cleave to them. This must be understood (Talmud Eser Sefirot, v. 3, Q & A 88).

Keter is the name of the first and highest sefira of the ten sefirot. However, Keter is not always counted as one of the ten sefirot. Just as a crown, a keter, on a person’s head encompasses him but is not part of his body, so too the sefira of Keter, due to its lofty status, can be considered above the ten sefirot. When Keter is regarded as part of the system, it is the highest part of the head, which is comprised of the first three levels: Keter, Ḥokhma, and Bina. When Keter is not included in the list of sefirot, it is substituted by Da’at, a structure that can be considered a pseudo-sefira.

The resting of a root on a level is called Keter, in the sense of makhtir, meaning surrounding, since it is the purest of the level, and thus it surrounds the entire partzuf from above (Talmud Eser Sefirot, v. 2, Q & A 35).

The seven lower sefirot, at the time of the shattering of the vessels, are called Kings.

It is known that Ze’er Anpin is constructed entirely from the brains of Imma. Imma, which is Bina, divides into the first three and the seven lower ones. Her first three are Abba and Imma Ila’in, which are ḥassadim that are covered and rebuffed from Ḥokhma, while her seven lower ones are Yisrael Sabba and Tevuna and revealed ḥassadim in the illumination of Ḥokhma. Likewise, Ze’er Anpin that is constructed from Imma is in the mystical meaning of the verse: “And I am a smooth man” (Genesis 27:11). For from the chest and above, the first three of Imma illuminate in it, that is, the covered ḥassadim, whereas from the chest and below, the seven lower ones of Bina illuminate in it, which are revealed ḥassadim. Since they are two virtually opposite expressions, the verse calls it “a smooth man,” smooth of hairs, as is known. Now, for the same reason the Nukba of Ze’er Anpin also divides into two. There is an upper Nukba, from the Malkhut of the first three of Imma, which is covered ḥassadim. This is called Leah. She enclothes on its Ḥesed, Gevura, and Tiferet, until the chest, which is in the place of her covered ḥassadim. It also has a second Nukba, from the Malkhut of the seven lower ones of Imma, which is revealed ḥassadim, called Rachel. She enclothes in the place of its chest and below, that is, in the place of its revealed ḥassadim. Accordingly, Leah receives only the back side of the Yesod (Foundation) of Imma, which ends at the place of the chest. For she rebuffs Ḥokhma like the first three of Imma, and cannot venture from the chest and below, where the Yesod of Abba serves openly. The reverse is true of Rachel: Her entire holding is only in the Yesod of Abba, in the mystical meaning of “father (Abba) founded (yasad) the daughter.” Consequently, she cannot suckle from above the chest of Ze’er Anpin, since there the Yesod of Abba is hidden and concealed in the Yesod of Imma (Talmud Eser Sefirot, v. 14, Q & A 125).

The letters are the > in which the essences are enclothed. They comprise twenty-two chief levels, from which all the partzufim are constructed, and these are called the twenty-two letters (Talmud Eser Sefirot, v. 6, Q & A 10).

The word “level” has multiple meanings and usages in the writings of the Sulam, though these different meanings share a common core. The main idea is a reference to a layering structure in existence. At the “top” of the layers is the Source of all existence, the endless supernal light of the Ein Sof, the Endless One. This light shines “downward” through a series of layers, barriers or filters, ultimately manifesting in the form of the world we experience. It is these layers that give rise to the diversity and multiplicity we perceive in the created world around us, as the light “appears” differently after each layer it traverses. There are many different kinds of layers in this system, and these form the different levels referred to in the text. Generally, there are five main structures of levels, which are the worlds of Adam Kadmon, Atzilut, Beria, Yetzira and Asiya. However, within each of these categories are also many levels or layers. Additionally, the sefirot, the main ingredients of all creation, are often described as “levels,” because they form the structures of the various layers of creation. Similarly, the more complex constructs of the partzufim are referred to as levels as well. In addition to these layered levels, the Sulam describes how each aspect and level within existence contains all other aspects and levels. For example, each of the five main sefirot are described as levels, and also as individually containing all five of the sefirot. Each of the five sefirot comprising one sefira are said to be five levels within that individual sefira. This structure is somewhat similar to that of fractal geometry, in which macrostructures are mirrored by microstructures, and large structures are formed of smaller, parallel structures. Thus, when the word “level” appears, it is important to be attentive to the discussion in the text, and to realize the word is used with some liberality, as opposed to one fixed type of usage. Fundamentally, it always refers to the layered structure of reality in some way, though there is variance in its application in each context.

The will to receive in an emanated being is called a vessel, while the shefa it receives is called light (Talmud Eser HaSefirot, v. 1, Q & A 2).

The light of giving (or ḥassadim) is the type of shefa that is revealed as a result of the will or desire of a created being to give. This light originates in the second level of the sefirot, the level of Bina. This is in contrast to the other type of shefa, the light of Ḥokhma, which is the light of the Creator that emanates in and from the first level of the sefirot, the level of Ḥokhma. Although the light of giving is not the main lifeforce of the created beings, it contains an important quality related to the constriction (tzimtzum). Constriction involves the abstention of the vessel of the will to receive (the vessel of Malkhut) from receiving the light of the Creator. However, this constriction of the vessel applies only to the light of Ḥokhma. The receiving vessel for the light of Ḥokhma is the will of the created being to receive. After the constriction this vessel is disqualified as a vessel for the divine light. However, constriction does not apply to the light of giving, whose vessel is the will of the created being to give. One result of this difference in the effects of the constriction is that the light of giving illuminates in places and ways where the light of Ḥokhma does not shine. Additionally, by enclothing the light of Ḥokhma in the light of giving, the light of giving helps the light of Ḥokhma illuminate levels from which it would otherwise be restricted.

The light drawn to an emanated being in the first expansion, which is the entirety of the life force and essence of the emanated being (Talmud Eser Sefirot, v. 1, Q & A 5).

The ten sefirot of the straight vessels are called a channel from the perspective of their vessels, while from the perspective of the light inside them they are called line. Only the ten sefirot of the world of Adam Kadmon are called one line, whereas ten sefirot in the world of Atzilut (Emanation) have three >>lines>> (Talmud Eser Sefirot, v. 2, Q & A 60).

Before the ascent of the bottom heh in the eyes, the sefirot of the seven lower ones were separated from one another, one above the other, in ascending order of purity. As is known, spiritual beings are differentiated by a change of form, which is how they form separated entities. However, after the bottom heh has ascended in the eyes, and the opacity (ovyut) of the Malkhut has been incorporated in every sefira up to Ḥokhma and has become the left line in all ten sefirot together (in contrast to the essence of the sefirot that became the right line, as is known), such that the middle line subsequently descends through the fusion of the supernal light, and balances between them, the result is that all ten sefirot have been connected and rectified in a single fusion by means of the middle line, in the mystical meaning of the private domain. In this manner, all seven lower ones are connected and rectified in each other, like one level. This is called the rectification of three lines (Talmud Eser Sefirot, v. 10, Q & A 56).

A name for Malkhut, after the last heh of the name Havaya. Furthermore, when the Nukba of Ze’er Anpin is together with it back-to-back and they are attached to a single wall, it is called the bottom heh of Havaya, for it is attached to the vav of Havaya in its name. Subsequently, at the time of maturity, after it has been sawn away from it and has become a separate partzuf in its own right, it has a special name of its own, Adonai or Elohim (Talmud Eser Sefirot, v. 9, Q & A 36).

Mah, or mem-heh, is the numerical value of 45 in Hebrew letters (mem=40; heh=5). This numerical value is derived from the letters of the Tetragrammaton, the four-letter name of God referred to as the name of Havaya, when they are spelled out in full using the letter alef. In other words, each of the letters of the name of Havaya is written out as a separate word, and the letter alef is used to fill out the letters, as follows: The yod is spelled out as yod-vav-dalet (יוד), the heh is spelled heh-alef (הא), the vav is spelled vav-alef-vav (ואו), and the final heh is spelled heh-alef (הא). Mah represents the level of Tiferet or the light of Tiferet.

Mah (or mem-heh) of Adam Kadmon is the name of the fourth partzuf of the world of Adam Kadmon. This partzuf is born from the partzuf of Sag of Adam Kadmon and is the embodiment of Tiferet or Ze’er Anpin in the world of Adam Kadmon. The name Mah stems from the Tetragrammaton, the four-letter name of God, as follows: In each level of reality, the name of God, also referred to as the name of Havaya, is revealed in a unique manner to that level. This is expressed through the numerical value of the letters of the name, when it is written out in full – that is, when each letter of the name is spelled out as a word on its own. The numerical value of the name of Havaya that is unique to the level of Ze’er Anpin is mem-heh, or 45. This number results when the letters of the name are written as follows: Yod (yod-vav-dalet), heh (heh-alef), vav (vav-alef-vav), heh (heh-alef) (yod=10; vav=6; dalet=4; heh=5; alef=1). Ban (or bet-nun) of Adam Kadmon is the name of the fourth partzuf of the world of Adam KadmonThis partzuf is born from the partzuf of Mah of Adam Kadmon and embodies Malkhut in the world of Adam Kadmon. The name Ban stems from the Tetragrammaton, the four-letter name of God, as follows: In each level of reality, the name of God, also referred to as the name of Havaya, is revealed in a unique manner to that level. This is expressed through the numerical value of the letters of the name when it is written out in full – that is, when each letter is spelled out as a word on its own. The numerical value of the name of Havaya that is unique to the level of Malkhut is bet-nun, or 52, when it is written as follows: Yod (yod-vav-dalet), heh (heh-heh), vav (vav-vav), heh (heh-heh) (yod=10; vav=6; dalet=4; heh=5).

Malkhut is the last of the ten sefirot. The essence of this sefira is its capacity as the ultimate vessel, the endless will to receive, which draws and reveals the infinite supernal light. This vessel actualizes the purpose of creation, which is for Ein Sof to bestow good on creation. Although this is its essence, the *constriction (tzimtzum)* prevents Malkhut from receiving the supernal light, protecting Malkhut from becoming subsumed by the supernal light. The constriction adds a new element to Malkhut: In addition to expressing the concept of receiving, it also possesses the attribute of constriction and judgment. The partition that rests upon Malkhut, a result of the constriction (tzimtzum), repels the supernal light, which gives rise to the returning light. This leads to the creation of new vessels, which give rise to the manifestation of the creation. Malkhut is positioned at the bottom end of each level of existence, but also begins the manifestation of the next level below. Malkhut is associated with the female aspect of creation, as well as the mouth. These symbols represent the capacity of Malkhut to receive the lights of the sefirot above and to transmit them to the levels below. It corresponds to the Nukba, or “female,” partzuf persona.

The phase of maturity (gadlut) refers to when the second constriction is reduced, allowing the vessels ejected in the state of immaturity to return to their original level. This change allows the higher lights (brains) to return to the given level as well, since they now have vessels to receive them. As a result, the level is said to be “mature,” since it has now acquired a more developed state of brains. There are multiple degrees of maturity, corresponding to different permutations of the lights and different orientations of the vessels to each other when receiving those lights.

The brains of Abba, that is, the illumination of Ḥokhma, are called maturity (Talmud Eser Sefirot, v. 7, Q & A 31).

The mouth, as the lowest organ in the human head, represents the sefira of Malkhut, the last and lowest of the sefirot. With respect to the structure of the partzuf, which corresponds to the entire structure of man, the mouth is the Malkhut of the ten sefirot of the head.

The Malkhut of the head is called mouth (Talmud Eser Sefirot, v. 3, Q & A 80).

The Malkhut (Kingship) of the body, from where the limitation and rejection of the light begins in practice, is called navel (Talmud Eser Sefirot, v. 4, Q & A 31).

This is the name for the first and lowest of the five levels (and corresponding lights) of the soul, nefesh, ruaḥ, neshama, ḥaya, and yeḥida. These five levels of the soul correspond to the five primary sefirot, of Keter, Ḥokhma, Bina, Tiferet, and Malkhut, as well as the five worlds, Adam Kadmon, Atzilut, Beria, Yetzira, and Asiya. The concept of the five levels of the soul relates to five qualities of supernal light which illuminate people as well as the levels of broader reality. The nefesh corresponds to and is the light that belongs to the sefira of Malkhut and the world of Asiya, and it is the first aspect of the soul that is illuminated within a person or an aspect of reality.

The term neshama commonly refers to the soul, the divine aspect that exists within every being and sustains it. But according to the teachings of the Kabbala, the soul actually contains five levels or lights – nefesh, ruaḥ, neshama, ḥaya, and yeḥida – the third of which is called “neshama.” These five levels (synonymous with the five lights that correspond and fill the five sefirot vessels) of the soul correspond to the five sefirot of Keter, Ḥokhma, Bina, Tiferet, and Malkhut, as well as the five worlds of Adam Kadmon, Atzilut, Beria, Yetzira, and Asiya.The neshama level corresponds to the sefira of Bina and the world of Beria, and represents the light that illuminates this sefira and world. Therefore one merits it – i.e., it illuminates in the body of a person or a level – only after meriting the lower lights (soul levels), which are nefesh and ruaḥ. After attaining it, one can merit the higher lights of ḥaya and yeḥida.

The light that is enclothed in the vessel of Bina is called “neshama,” in the sense of neshima, a breath, since neshama is mainly a source for Ze’er Anpin, which is an expression of light and spirit. It breathes in its life force from there, in a manner of ascent and descent, in the mystical meaning of the verse: “And the living creatures ran and returned” (Ezekiel 1:14), and as in the verse: “And He breathed into his nostrils the breath of life” (Genesis 2:7). This must be understood (Talmud Eser Sefirot, v. 2, Q & A 49).

The sefira of Netzaḥ is the seventh of the ten sefirot. When the sefirot are divided into the five primary sefirot – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – Netzaḥ is encompassed in the sefira of Tiferet as the Tiferet level for the sefira of Tiferet (see Tiferet). Netzaḥ is the sefira that completes a structure called the right-hand column in every partzuf or world. It is the fourth (thus, the Tiferet level) sefira level within the sefira of Tiferet (see Tiferet). Its essence is therefore that of the Tiferet level which is revealed in the lower part of every sefira. As a result, it is considered a “male” sefira, that is, a giving and bestowing sefira, like Tiferet. The name Netzaḥ comes from the word for victory, nitzaḥon. Netzaḥ conquers impurity, meaning that, although it is in contact with lower aspects of existence, it simultaneously has the quality of bestowal and giving. This illustrates that Netzaḥ is not only undamaged by its involvement in lower realities, but it actually thrives and dominates. In the structure of partzufim, which is analogous to the human body, Netzaḥ is generally presented as the right leg of the partzuf.

This refers to the partzuf structure corresponding to the level of Malkhut. The Nukba is the female counterpart to the partzuf of Ze’er Anpin and most of the time it receives its lights (brains) through Ze’er Anpin. In the case of the Nukba of Atzilut, receiving these brains allows the Nukba to bestow those lights upon the worlds below.

The maturity of the will to receive with a great yearning is called a great opacity (ovyut), whereas a slight yearning is called a slight opacity (ovyut). It is the expression of a vessel drawing the shefa in each partzuf, and is accordingly called the interiority of the vessel (Talmud Eser Sefirot, v. 2, Q & A 53).

Ovyut denotes thickness, materiality, or darkness, as opposed to purity, clarity, and spirituality. In kabbalistic terminology, it expresses the quality of the vessel, which is the will to receive. It is considered thick and dark because it is the antithesis of the eternal divine light, the essence of which is entirely giving. A greater will to receive is regarded as having greater opacity, while a vessel that contains a lesser will to receive is regarded as being more pure. This is because the greater the will to receive that a vessel acquires, the more it is distanced from the Creator and His light and the more material and dark it becomes.

Fusion through collision This refers to the activity of the partition, which blocks and conceals the light from the first level, and rebuffs the light that belongs to it back to its root. This action is fusion through collision, a name that conveys that the action includes two opposite movements: On the one hand, it “strikes” the light, meaning it rebuffs and prevents it from illuminating. On the other hand, it “fuses” with the light, that is, it causes it to increase and spread greatly (Talmud Eser Sefirot, v. 2, Q & A 23). The giving of light from one partzuf to another is called pairing or fusion.

Panim Masbirot is a wide-ranging commentary by the Ba’al HaSulam on the writings of the Arizal, Rabbi Yitzḥak Luria Ashkenazi. Panim Masbirot is an expansive, in-depth work, accompanied by a shorter commentary called Panim Me’irot. Panim Masbirot was published between 1927 and 1930.

The partition is a barrier that prevents the supernal light from radiating into lower levels of existence. As a result, the partition rebuffs it, like a mirror that reflects light back to its source. The partition is manifest during the process of creation, as a result of the first constriction (tzimtzum), and it is a way of describing the resistance of the created being to receiving the supernal light in its fourth level, which corresponds to, and is called, Malkhut. The collision between the supernal light and the partition causes the light to be rebuffed, and as a result, the returning light becomes a new vessel for the supernal light. There are partitions at every level of reality, and each partition has different degrees of opacity (ovyut) and hardness (kashyut), giving rise to a variance in the structures of returning light that a given partition generates. This also underlies the variance found in the different levels of reality, such as the partzufim. In addition to the partitions that rebuff the light, there are partitions that serve as a terminating point of a particular level of existence (such as a partzuf), and the division between one level of existence and another. In general terms, it can be said that the different operations of these differences in the partitions are the causes of the differences between the various levels and stages of creation, as a result of the variance of opacity and hardness and the resulting varying heights of returning light.

The power of constriction (tzimtzum) and judgment instituted in Malkhut, which rebuffs the supernal light from enclothing inside it (Talmud Eser Sefirot, v. 3, Q & A 63).

A partzuf is a configuration of the sefirot into more complex structures that serve to reveal the divine light that emanates from the Creator in a way that the created entities can receive it. A sefira can be thought of as a basic building block of the structure called partzuf. Although partzuf literally means “countenance” or “face,” it is actually composed of a head, a body, and legs, similar to the structure of a human body. A partzuf is formed as a result of a fusion through collision, where the returning light from the collision enclothed the supernal light, forming a new structure that reflects the qualities and amounts of the supernal light enclothed in the returning light. In each of the five worlds in reality – Adam Kadmon, Atzilut, Beria, Yetzira, and Asiya – there are five partzufim, corresponding to the five primary sefirot: Keter, Ḥokhma, Bina, Tiferet, and Malkhut.

The ten sefirot that are one below the other, which result from the ascent of the Malkhut to the Creator, are called partzufim (as stated in Histaklut Penimit 8:13, section 1) (Talmud Eser Sefirot, v. 3, Q & A 83).

The will to receive in an emanated being is the “place” for all the shefa and light within it (Talmud Eser Sefirot, v. 1, Q & A 35).

The expression of Malkhut and its partition, when there is no fusion in it and it is not raising returning light, is called point. Just as a black point contains no whiteness, so too it has no light, on account of the constriction (tzimtzum) that rides upon it. It is also called “point” after the constriction (tzimtzum) that occurred in the middle point (Talmud Eser Sefirot, v. 3, Q & A 71).

The points refers mainly to the illumination of the fusion that emerges due to the connection of the bottom heh to the first heh. These are called “points,” and there are three aspects here: First, when the bottom heh is in Keter of nekudim (points), such that the bottom heh is in the eyes and the yod, (first) heh, and vav are in the ear nose and mouth. Then it is called the vowels ḥolam, which is above the letters yod, (first) heh, and vav, for the light of the Keter does not give to the Ḥokhma and Bina from the bottom heh, but only from the first heh. Second, in the mystical meaning of the points under the letters yod, (first) heh, and vav, which are the vessels of Ḥokhma and Bina. This is achieved through an upper fusion of Ab and Sag, which brings down the bottom heh from the eyes to the mouth, in the mystical meaning of the kamatz vowel that is under the letters. Here too, the bottom heh is hidden away in the kamatz, which is an expression of Yesod of Keter, while the yod, (first) heh, and vav do not yet receive from the illumination of the bottom heh. Third, in the mystical meaning of the points that are within the letters yod, (first) heh, and vav. This is achieved through the illumination by the Yesod of Adam Kadmon of the melafum (the shuruk vowel): The point of the bottom heh is inside the vav, and this illumination enters within the letters yod, (first) heh, and vav, which are Ḥokhma and Bina, and this engenders the seven lower ones of the points (Talmud Eser Sefirot, v. 6, Q & A 7). The four levels that emerge by means of a fusion through collision, at the time of the purity of the partition, are called “points,” and their

It is known that Ze’er Anpin is entirely constructed from the brains of Imma. Imma, which is Bina, divides into the first three and the seven lower ones. Her first three are Abba and Imma Ila’in, which are ḥassadim that are covered and rebuffed from Ḥokhma, while her seven lower ones are Yisrael Sabba and Tevuna and revealed ḥassadim in the illumination of Ḥokhma. Likewise, Ze’er Anpin that is constructed from Imma is in the mystical meaning of the verse: “And I am a smooth man” (Genesis 27:11). For from the chest and above, the first three of Imma illuminate in it, that is, the covered ḥassadim, whereas from the chest and below, the seven lower ones of Bina illuminate in it, which are revealed ḥassadim. Since they are two virtually opposite expressions, the verse calls it “a smooth man,” smooth of hairs, as is known. Now, for the same reason the Nukba of Ze’er Anpin also divides into two. There is an upper Nukba, from the Malkhut of the first three of Imma, which is covered ḥassadim. This is called Leah. She enclothes on its Ḥesed, Gevura, and Tiferet until the chest, which is in the place of her covered ḥassadim. It also has a second Nukba, from the Malkhut of the seven lower ones of Imma, which is revealed ḥassadim, called Rachel. She enclothes in the place of its chest and below, that is, in the place of its revealed ḥassadim. Accordingly, Leah receives only the back side of the Yesod (Foundation) of Imma, which ends at the place of the chest. For she rebuffs Ḥokhma like the first three of Imma, and cannot venture from the chest and below, where the Yesod of Abba serves openly. The reverse is true of Rachel: Her entire holding is only in the Yesod of Abba, in the mystical meaning of “father (Abba) founded (yasad) the daughter.” Consequently, she cannot suckle from above the chest of Ze’er Anpin, since there the Yesod of Abba is hidden and concealed in the Yesod of Imma (Talmud Eser Sefirot, v. 14, Q & A 125).

The illumination of Ḥokhma without ḥassadim is called .

The returning light is formed when the partition of a particular level of existence rebuffs the supernal light, returning it to its source in the manner of a light refracting off a mirror. This returning light is generated through the resistance of the receiving entity to receiving the supernal light. The returning light does not disappear but rather enclothes the supernal light, which is then manifest as a new vessel for the supernal light. All the levels and partzufim of creation are formed through enclothing supernal, or “direct light” in the receiving entity’s returning light.

This is the light that is not received in the fourth level. That is, its special function is to fill the fourth level, which, however, does not receive the light, on account of the partition that blocks and rebuffs it. This action is called fusion through collision (see Histaklut Penimit, v. 2, section 22, s.v., “ve-hineh”). Likewise, every receiving vessel in the partzufim, from the constriction (tzimtzum) and onwards, is drawn from this returning light, which serves for them in place of the fourth level in Ein Sof. V. 2, Histaklut Penimit, 79 (Talmud Eser Sefirot, v. 2, Q & A 2).

There are two sides to the light of giving, right and left. The increase of ḥassadim (“giving”) is called the right side, whereas the constriction (tzimtzum) of ḥassadim is called the left side. They are called “sides” to reflect their equal status, like two sides of the same level (Talmud Eser Sefirot, v. 4, section 17). A lower level can sometimes ascend to the same plane as a higher level, when that higher level requires it in order to complete itself. Then the lower level is considered the left, while the higher one is the right (Talmud Eser Sefirot, v. 1, Q & A 23).

This is the name for the second of the five levels (and corresponding light) of the soul: nefesh, ruaḥ, neshama, ḥaya, and yeḥida. These five levels of the soul correspond to the five primary sefirot, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, as well as the five worlds, Adam Kadmon, Atzilut, Beria, Yetzira, and Asiya. The ruaḥ level of the soul corresponds to and is the light of the level of Tiferet and the world of Yetzira. A person attains the illumination of this aspect of the soul after first attaining the illumination of the lowest part, which is the nefesh.

Ruaḥ refers to the light that is in the partzuf of Ze’er Anpin, or the world of Yetzira (Formation). For this reason, the light of giving is called ruaḥ (Talmud Eser Sefirot, v. 1, Q & A 50) and the level of the light of the ruaḥ, which is the six extremities (Talmud Eser Sefirot, v. 13, Q & A 106).

Adam Kadmon is the first and innermost world, which precedes the four worlds of Atzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Action). It incorporates all of existence, from its head, that is, the source, which is Ein Sof, to its lowest point, which is this physical world. This world is called Adam Kadmon because it is depicted in kabbalistic writings in the form of a man, having a head, body and appendages. Although all the worlds are likewise described in the form of a man, this world is the primeval one, before which there is no world, while the other worlds, which are external to it, are “mapped onto it,” lower manifestations of that primeval world: Atzilut, from the chest and below to the navel; and Beria, Yetzira, and Asiya, from the navel and below. This world corresponds to the sefira of Keter. Just as Keter itself is often regarded as above the sefirot, so too the world of Adam Kadmon is sometimes not considered part of the four worlds.

Sag (or samekh-gimmel) of Adam Kadmon is the name of the third partzuf of the world of Adam Kadmon. This partzuf is born from the partzuf of Ab of Adam Kadmon through the process of fusion through collision. It is also called “partzuf of Bina of Adam Kadmon,” because it is the embodiment of Bina in the world of Adam Kadmon. The name Sag stems from the Tetragrammaton, the four-letter name of God, as follows: In each level of reality, the name of God, also referred to as the name of Havaya, is revealed in a unique manner to that level. This is expressed through the numerical value of the letters of the name, when it is written out in full, – that is, when each letter of the name is spelled out as a word on its own. The numerical value of the name of Havaya that is unique to the level of Bina is samekh-gimmel, or 63. This number results from filling out the letter heh with a yod, and the letter vav with an alef, as follows: Yod (yod-vav-dalet), heh (heh-yod), vav (vav-alef-vav), heh (heh-yod) (yod=10; vav=6; dalet=4; heh=5; alef=1).

As is known, the name Havaya is ten sefirot, in which the yod-heh are Keter, Ḥokhma, and Bina, and the vav-heh are Ze’ir and Nukba. However, it is not yet apparent which level these ten sefirot are from, whether on the level of nefesh, ruaḥ, or neshama etc. This is established by writing out the letters in full – that is, when each letter of the name is spelled out as a word on its own. On the level of nefesh, the letters are written with each heh, which leads to a numerical value of 52 (“Ban”; the numerical value of yod is 10, the value of vav is 6, the value of dalet is 4, and the value of heh is 5); on the level of ruaḥ they are written with each alef, giving a numerical value of 45 (“Mah”); on the level of neshama they are written with each yod (except for the vav, which is filled out with an alef), leading to a numerical value of 63 (“Sag”); and finally, on the level of ḥaya they are all written with each yod, including the vav, which provides a numerical value of 72 (“Ab”) (Talmud Eser Sefirot, v. 13, Q & A 61).

The second constriction occurred in one of the formative stages of the partzufim of Adam Kadmon , in order to enable the creation of man and this world. The fourth level, or phase of creation, which constitutes the will to receive, or the attribute of judgment, also known as the level of Malkhut, rose and mingled with the second level, which constitutes the will to give, or the attribute of mercy, also known as the level of Bina, and thus the partition that is upon the level Malkhut rose to the second level as well. As a consequence of the partition’s new position, the light of the levels beneath the second level, the third and fourth levels, was darkened. It is this intermingling of the will to give with the will to receive that creates the capacity for free choice between these options for human beings.

The sefirot represent ten ways through which the Creator reveals Himself in the creation, with each sefira representing a different degree of revelation. The term sefira itself has the same root as the word sapir, which means sapphire or radiance, indicating that the divine light is contained within the sefirot and illuminates the creation through them. Generally, there are ten sefirot: Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut. But in essence there are five primary sefirot: Keter, Ḥokhma, Bina, Tiferet, and Malkhut. Additionally, each of these five sefirot are themselves composed of the other sefirot, since everything in reality is formed out of sefirot. Thus, for example, the sefira of Keter contains the levels of Ḥokhma, Bina, Tiferet, and Malkhut. As for the five remaining sefirot, Ḥesed, Gevura, Netzaḥ, Hod, and Yesod, they are encompassed within the sefira of Tiferet. Like the other sefirot, the sefira of Tiferet contains all five sefirot, but in this case they are called by different names: In this context, they are called Ḥesed, Gevura, Tiferet, Netzaḥ and Hod. The reason the sefirot are given different names is that a different kind of light from that of the other sefirot, called the “light of giving,” is revealed through Tiferet. Although they are named differently, they are still, in a sense, the same five sefirot mentioned above. Thus, Ḥesed is referred to as the Keter of Tiferet, Gevura as the Ḥokhma of Tiferet, Tiferet as the Bina of Tiferet, Netzaḥ as the Tiferet of Tiferet, and Hod as the Malkhut of Tiferet. In addition to these five, there is another sefira that incorporates all the levels of Tiferet called Yesod.

The ten sefirot of direct light, which are enclothed in the ten sefirot of returning light, emerging from the first fusion through collision, are called one sefira. They are named after the highest sefira in that level, despite the fact that it incorporates ten sefirot lengthwise and ten sefirot in its thickness (Talmud Eser Sefirot, v. 3, Q & A 74).

The sefirot represent ten ways through which the Creator reveals Himself in the creation, with each sefira representing a different degree of revelation. The term sefira itself has the same root as the word sapir, which means sapphire or radiance, indicating that the divine light is contained within the sefirot and illuminates the creation through them. Generally, there are ten sefirot: Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut. But in essence there are five primary sefirot: Keter, Ḥokhma, Bina, Tiferet, and Malkhut. Additionally, each of these five sefirot are themselves composed of the other sefirot, since everything in reality is formed out of sefirot. Thus, for example, the sefira of Keter contains the levels of Ḥokhma, Bina, Tiferet, and Malkhut. As for the five remaining sefirot, Ḥesed, Gevura, Netzaḥ, Hod, and Yesod, they are encompassed within the sefira of Tiferet. Like the other sefirot, the sefira of Tiferet contains all five sefirot, but in this case they are called by different names: In this context, they are called Ḥesed, Gevura, Tiferet, Netzaḥ and Hod. The reason the sefirot are given different names is that a different kind of light from that of the other sefirot, called the “light of giving,” is revealed through Tiferet. Although they are named differently, they are still, in a sense, the same five sefirot mentioned above. Thus, Ḥesed is referred to as the Keter of Tiferet, Gevura as the Ḥokhma of Tiferet, Tiferet as the Bina of Tiferet, Netzaḥ as the Tiferet of Tiferet, and Hod as the Malkhut of Tiferet. In addition to these five, there is another sefira that incorporates all the levels of Tiferet called Yesod.

The ten sefirot that are drawn from the partition and below are called body or the seven lower ones (see v. 2, Answers, answer 11). When on occasion, every partzuf is regarded as only ten sefirot, the first three sefirot will be Keter, Ḥokhma, and Bina, in the head of the partzuf, while the seven lower ones, which are Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut, are in the body of the partzuf (Talmud Eser Sefirot, v. 2, Q & A 25).

Often translated as bounty, flow, or abundance, shefa comes from the Hebrew word hashpa’a, which in this context means to give. Rays of sunlight, for example, can be described as the sun’s shefa. The rays constitute a “flow” of light from the sun that provides light and sustenance to the earth in bountiful abundance. In kabbalistic thought, shefa refers to different forms of light that flow from God's essence or from the sefirot and the like. Additionally, shefa can be used to refer both to God’s giving to creation, as well as the giving of created beings to each other.

“Height” refers to a characteristic of the returning light, which reaches a certain height when it ascends as a result of the fusion through collision of the supernal light against the partition. What determines the height that the returning light reaches is the intensity of the repulsion of the supernal light by the partition of the created entity. The measurement of these dimensions of height is expressed in different ways. One way is by marking the highest sefira of a given level. An example would be a level that is the height of Bina, or alternatively, a structure that is the height of the second level (another term for Bina). Another way to express this idea is according to the amount of soul lights that have become contained within the particular level, which are called nefesh, ruaḥ, neshama, ḥaya, and yeḥida. For example, a “small height” is a level that contains only the light of nefesh. In comparison, a level that also contains the light of ruaḥ is considered “taller.” A third way of expressing this concept is according to the nature of the light itself that is contained within the particular level. For example, a column with a “height of hassadim” indicates that the nature of the light in that context is the light of giving.

The six extremities refers to the six directional edges or limits of every physical being. They are: Above, below, right, left, front, and back. These six extremities are paralleled by the six sefirot that represent the body of a partzuf: Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod. .

The lights that are typically extinguished, but which are ready to awaken, burn, and illuminate once again as before, are called sparks. This can occur only in the returning light (Talmud Eser Sefirot, v. 4, Q & A 46).

This is referring to the light that is designed to enclothe on a level, but which is blocked by some boundary within it. This name has two meanings: First, that it is a distant illumination; second, that it is a secure illumination, that is, it will ultimately be enclothed there, for the light “surrounds” it on all sides without leaving it any space from where it can escape, until it is ready to receive it fully (Talmud Eser Sefirot, v. 2, Q & A 4).

Although the supernal light wishes to permeate every level of reality, reality cannot fully contain it on account of its limited vessels, or receptacles. Therefore the supernal light that cannot be contained, called surrounding light, is always situated in the background and so has an indirect influence on reality. This contrasts with the inner light, which is the supernal light that is currently enclothed in reality and permeates it in accordance with the reality’s capacity to contain it. When reality is fully rectified in the future, the surrounding light too will be able to permeate it.

Talmud Eser HaSefirot is the Ba’al HaSulam’s masterwork. It presents an orderly and systematic collection from among the writings of the Arizal, in sixteen volumes, with a relatively short commentary called Or Penimi and a broad, comprehensive commentary called Histaklut Penimit. At the end of every volume there is a question-and-answer section that provides a clear summary of its concepts and ideas. Talmud Eser HaSefirot was published between 1933 and 1937.

The ten sefirot are Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut. They are in essence only five: Keter, Ḥokhma, Bina, Tiferet, and Malkhut, because the sefira of Tiferet incorporates the six sefirot: Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod. They become five partzufin: Arikh Anpin; Abba and Imma; and Ze’er Anpin and Nukba. The Keter is called Arikh Anpin; Ḥokhma and Bina are called Abba and Imma; and finally, Tiferet and Malkhut are called Ze’er Anpin and Nukba (Zohar, Ma’amar HaShoshana, 3).

When the partition that is above the level of Malkhut prevent the supernal light, or direct light, entering it, yet a fusion through collision does not occur there, this level of Malkhut is known as the terminating Malkhut. It is a terminating Malkhut because it constitutes the end of the level.

In the chest of Imma there remains a trace of the immaturity of the bottom heh in the eyes, even upon her maturity, after the heh has descended from there. Now, this trace causes the parsa (separation) within the intestine of Imma, dividing between the body and eyes, which are now her Ḥokhma, Bina, Daat, Ḥesed, Gevura, and Tiferet, and the ear nose and mouth, which are her Tiferet, Netzaḥ, Hod, and Yesod, from the chest and below. Accordingly, the first three are expressed only from the chest> and above, that is, her first six sefirot: Ḥokhma, Bina, Daat, Ḥesed, Gevura, and Tiferet, which are above the trace of the bottom heh. By contrast, the four sefirot: Tiferet, Netzaḥ, Hod, and Yesod, which are below her chest>, no longer contain the first three, since they are from the chest and below, where the trace of the bottom heh remains. With respect to this name, the upper six sefirot are called “circular samekh,” while the lower four, Tiferet, Netzaḥ, Hod, and Yesod, are called the final, or “closed mem.” All this applies to the upper Imma. From the Malkhut of the upper Imma, that is, the trace of the bottom heh in the place of the chest, Yisrael Sabba and Tevuna emerge. This Malkhut is called dalet (“four”), because it incorporates the four sefirot: Tiferet, Netzaḥ, Hod, and Yesod, which are the final mem. Thus, Yisrael Sabba and Tevuna is the fourth level of the upper Imma, such that the samekh and final mem are in the upper Imma, while dalet is in Yisrael Sabba and Tevuna. These letters: Samekh, final mem, and dalet, are also considered three Tevunot, since they are three separate levels. For the samekh, which is entirely above the bottom heh, is an expression of the first three, while the final mem is an expression of the six extremities without a head, where they are 120 combinations of Elohim, that is, thirty combinations in each sefira. The dalet, which is an expression of Yisrael Sabba and Tevuna, is even lower than the Malkhut of the upper Imma itself, which is called a final mem. For Yisrael Sabba and Tevuna does not emerge from the Malkhut of the Imma itself, but from the externality of that Malkhut, as stated in Answer 3, above. Therefore, it is far lower than the final mem of the upper Imma. In it, all of the seven lower ones are in the mystical meaning of names of Elohim, except for its Ḥesed, that is, from Gevura and below, which are twenty-four combinations in each sefira. Accordingly, the samekh, final mem, and dalet are considered three Tevunot, or three levels in Bina, which are very much distanced from one another (Talmud Eser Sefirot, v. 10, Q & A 65).

The name Mah is Havaya when the letters of the name are written as follows: yod (yod-vav-dalet), heh (heh-alef), vav (vav-alef-vav), heh (heh-alef). All of the levels that emerged in Atzilut (Emanation) are expressions of Havaya of Mah (Talmud Eser Sefirot, v. 8, Q & A 30).

The light initially spreads and emerges from the Creator as light of Ḥokhma, which is the entirety of its life force belonging to that emanated being. It incorporates the first level of the will to receive and is called the first expansion, or the first level. Subsequently, a will of giving prevails in that light. The prevailing of this will draws out light of ĥassadim from the Creator, and this is called the first prevailment, or the second level. Next, that light of ĥassadim expands with a great expansion, that is, with the illumination of Ḥokhma, which is called the second expansion, or the third level. Then the will to receive, which is incorporated in the light from the first expansion, as stated, once again prevails in that light, thereby completing the will to receive in its mature, full form. This is called the second prevailment, or the fourth level (Talmud Eser Sefirot, v. 1, Q & A 69).

The Bina that emerged outside of the head of Arikh Anpin is called throat (garon), as in the phrase “a stranger [ger] in a strange land” (see Exodus 18:3), for it emerged to a place that is unsuitable for it. Likewise, every Bina that emerges outside of the head is called a throat (Talmud Eser Sefirot, v. 8, Q & A 12).

The sefira of Tiferet is the sixth of the ten sefirot. When the sefirot are divided into the five primary sefirot – Keter, Ḥokhma, Bina, Tiferet, and Malkhut –Tiferet is parallel to the third level of the direct light of giving emanating from the Creator. This level of light is primarily drawn from the desire of the created beings to bond with the Creator, a will to give, but it also contains a certain amount of the will to receive the light of the Creator, which draws in illuminations from the light of wisdom. Tiferet means “Beauty” (the concept of harmony), and it is called by this name because it is able to integrate both kinds of light within it, the light of wisdom, and the light of giving. This integration, which can be thought of as being formed of two columns of light, as well as an intermediating column which connects them, is the harmonious beauty of this sefira. It is this integrative capacity and its unique combination of lights that gives Tiferet its unique characterization in which the five sefirot that comprise it are given different names (recall that each sefira is formed of all five sefirot): The Keter in Tiferet is called Ḥesed. The Ḥokhma in Tiferet is called Gevura. The Bina in Tiferet is called Tiferet. The Tiferet within Tiferet is called Netzaḥ. The Malkhut within Tiferet is called Hod. In addition to these five, there is a sixth sefira in Tiferet called Yesod, which includes the preceding five within it. It is this grouping of the sefirot that gives rise to the familiar count of ten sefirot. In the structure of partzufim, Tiferet is considered the body of the partzuf. Two hands (Ḥesed and Gevura) emerge from the body, as well as two legs (Netzaḥ and Hod) and the limb of procreation and life (Yesod), thus forming the image of the human body. The partzuf that correlates to Tiferet is Ze’er Anpin, which encompasses the six extremities. Each of the five primary sefirot is also parallel to one of the five worlds that form existence. The world that correlates to the sefira of Tiferet is the world of Yetzira.

Tikkunei Zohar is a section of the Zohar attributed to the second-century tannaitic Sage Rabbi Shimon bar Yoḥai. It comprises a collection of seventy sermons, called Tikkunim, or “Rectifications,” on the opening word of the Torah, bereshit. Tikkunei Zohar differs in its style from the other sections of the Zohar, but it is considered the more profound and loftier work, which is why many kabbalists over the generations have studied it as a separate work in itself.

After the constriction (tzimtzum), when the light of Ein Sof is removed from all four levels, as is known, its trace nevertheless remains in every level, a form of the light of Ein Sof it contained before the constriction (Talmud Eser Sefirot, v. 2, Q & A 72). What are these “traces,” outside of the context of constriction? Know that this trace of themselves that the lights leave behind after their departure is the kernel and the root for engendering a second partzuf from it. For each effect emerges and is engendered by its cause in this manner, and thus all the lights in the worlds are drawn forth to the lower ones. They themselves are transferred from cause to the effect engendered by it, like the spark of a soul that is transferred from father to son, and which then remains permanently fixed in the son’s soul, as explained in Or Penimi, v. 4, section 82:3. This must be understood and kept in mind, for it is the key to understanding the factor that compels the effect to devolve from its cause, in the whole devolvement of the emergence of the partzufin and the worlds from one another, from beginning to end (Talmud Eser Sefirot, v. 4, Q & A 65).

Tzelem (the letters tzadi-lamed-mem) is the returning light that rises over the incorporation of the lower feminine waters in the partition and the opacity (ovyut) in the higher one. It enclothes the ten sefirot of direct light from that fusion, which are the brains themselves. This returning light is considered an actual expression of the higher one, for it emerged over the partition and the opacity of the higher one. However, the higher one does not engage in a fusion for the sake of the lower one from its own self, but only from its externality – that is, it awakens the trace of immaturity that remains in it from its stage of immaturity, which corresponds to the feminine waters that ascended to it. Nor does it do so from its own partition and opacity of its level, but from the lowest part of the level, as is known. It therefore follows that the higher one has no need for this measure of returning light, and therefore this returning light descends with the ten sefirot of the brains to the lower one, where it also enclothes its brains, just as it enclothed them when they emerged in the higher place. Yet the lower one does not take them in its upper level, as they emerged in the higher one. Rather, it must descend twice in the higher one itself (see Answer 37), at which point it is fitting to be enclothed within the lower one. One descent is called the mem of tzelem, while the second descent is called the lamed of tzelem. At the mem it diminishes to an expression of Ḥesed, Gevura, and Tiferet, while at the lamed it diminishes to an expression of Netzaḥ, Hod, and Yesod. It subsequently expands in the lower one, and this expansion itself, within the lower one, is called the tzadi of tzelem (Talmud Eser Sefirot, v. 11, Q & A 56).

The constriction refers to a diminishing of the divine light. This constriction does not constitute a change in the divine light itself, as the Creator bestows His light constantly and fully. Rather, any constriction of the light is the result of a change in the created vessels formed of the will to receive. In order for constriction to take place, the vessel is modified through the placement of a partition upon it so that it is prevented from receiving the light. There are two types of constriction in the process of creation, the first constriction (in which a partition is placed upon the vessel), and the second constriction.

The will to receive in an emanated being is its vessel (Talmud Eser Sefirot, v. 1, Q & A 25). However, from the first constriction (tzimtzum), the returning light is the vessel.

The will to receive is closely linked to the concept of opacity. This concept denotes thickness, materiality, or darkness, as opposed to purity, clarity, and spirituality. In kabbalistic terminology, this expresses the quality of the vessel, which is the will to receive. It is considered thick and dark because it is the antithesis of the eternal divine light, the essence of which is entirely giving. A greater will to receive is regarded as having greater opacity, while a vessel that contains a lesser will to receive is regarded as being more pure. This is because the greater the will to receive that a vessel acquires, the more it is distanced from the Creator and His light and the more material and dark it becomes.

The world of nekudim is the second of the worlds of Adam Kadmon. It is called by this name because the spiritual levels within it are called nekudot, or points. In this context, the nekuda refers to Malkhut, the fourth level, after the first constriction (tzimtzum) occurred. As a result of this constriction, Malkhut is only a black point without any light whatsoever.Then,as a result of the second constriction (tzimtzum), Malkhut and the partition that is upon it became intermingled within all the sefirot and are then present in all the sefirot. As a result of this intermingling, there are ten nekudot, or ten Malkhuyot with partitions because the level of Malkhut with its partition is present in each of the ten sefirot. This contrasts with the preceding worlds, in which there was only one Malkhut and one partition. The world of nekudim is also called the “world of breaking,” or the “world of chaos,” because the shattering of the vessels occurred in this world.

The world of tikkun, or rectification, refers to the four worlds of Atzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Action) in which a rectification occurs for the shattering of the vessels. This shattering occurred as a result of the second constriction (tzimtzum) and the ensuing processes, which caused a discrepancy between the vessels and the lights. The world of tikkun differs from the worlds that came before it primarily in two ways: First, in contrast to the previous worlds, in which the sefirot are structured on a single line or column, in the world of tikkun the sefirot are arranged in the form of three lines: ḥesed, kindness, to the right, din, judgment, to the left, and raḥamim, mercy, in the middle. This is referred to as the “rectification of lines.” Second, the world of tikkun contains the parsa (separation), which is formed as a result of the ascent of Malkhut in second constriction (tzimtzum). This ascent allows for combinations between the levels and the drawing forth of various lights at different times.

Literally, “something from nothing,” yesh me’ayin refers to the formation of the will to receive, an entity that is entirely new and has never existed before. More specifically, this term is used in reference to the creation of the will to receive, which is the raw material of existence and the vessel through which the supernal light that emanates from the Creator’s essence is received and becomes manifest. Since the will to receive is meaningless in relation to God, who lacks nothing and has no need to receive anything, the will to receive is considered a creation ex nihilo, an entirely new creation. By contrast, the shefa that emanates from the Creator to the created beings is referred to as yesh miyesh, literally, “something from something,” since it is drawn from the Creator’s essence.

Literally, “something from something,” or an entity that emanates from something that already exists, yesh miyesh is used to refer to the shefa that is drawn from the Creator’s essence to all created beings. This is in contrast to the creation of the will to receive, which is a creation ex nihilo, or yesh me’ayin, literally, “something from nothing.” Since the will to receive is meaningless in relation to God Himself, as He lacks nothing and has no need to receive anything, the will to receive is considered a creation ex nihilo, an entirely new creation.

The sefira of Yesod is the ninth of the ten sefirot. When the sefirot are divided into the five primary sefirot – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – Yesod is encompassed in the sefira of Tiferet. Yesod is the sefira that represents the end of the middle line or column, the line of Tiferet. Accordingly, Yesod is a unique aspect of the sefira of Tiferet and also exists in parallel in the sefira of Malkhut, which receives the lights of Tiferet. Yesod, which means “Foundation,” is named thus because it includes the “foundations” of its level, meaning the various lights within that level. It then transmits these lights to the sefira of Malkhut below it, so that Yesod serve as the foundation for the existence of the feminine aspect of the level. In the structure of partzufim, which correlate to the human body, the sefira of Yesod represents the sexual reproductive organs.

The world of Yetzira is the third of the four worlds (after the supernal world of Adam Kadmon) that emanate and descend from one another in the process of creation. Some maintain that its name derives from the Hebrew words for form, tzura, or image, tziyur, since it is a kind of image or pattern for the final and fourth world, Asiya. Each of the worlds corresponds to one of the five primary sefirot. The world of Yetzira corresponds to the sefira of Tiferet or the third level of creation. The created beings that dwell in this level are the angels called ḥayot.

The name of the fifth and highest of the five levels of the soul,nefesh, ruaḥ, neshama, ḥaya, and yeḥida. These five levels of the soul correspond to the five primary sefirot, Keter, Ḥokhma, Bina, Tiferet, and Malkhut, as well as the five worlds, Adam Kadmon, Atzilut, Beria, Yetzira, and Asiya. The concept of the five levels of the soul relates to five qualities of supernal light which illuminate people as well as the levels of broader reality. Yeḥida is the light that parallels the sefira of Keter and the world of Adam Kadmon, and it illuminates the body of a person or a level only after the illumination of the four lower levels, nefesh, ruaḥ, neshama, and ḥaya.

The light enclothed in the sefira of Keter is called yeḥida (Talmud Eser Sefirot, v. 2, Q & A 31).

Yisrael Sabba and Tevuna is a double partzuf with a male and female aspect. It was generated in the world of Atzilut after the second constriction (tzimtzum), which separated every level of reality into two parts. The upper part of each level contains the sefirot of Keter and Hokhma, while the lower part of the level contains Bina>, Tiferet, and Malkhut. This split began in the third level of Adam Kadmon, which is the level of Bina> of Adam Kadmon. The part of the level of Bina> that remains above the split and so contains the first three sefirot of the original level – Keter, Hokhma, and Bina> – is called Abba VeImma Ila’in, or “the lofty Father and Mother.” The part of the level below the split consists of the seven lower sefirot, Hesed, Gevura, Tiferet, Netzah, Hod, Yesod and Malkhut – and is called Yisrael Sabba and Tevuna. The reason this lower part is called by this name is because the primary purpose of this level is to pass along the supernal light flowing through Abba VeImma Ila’in to the partzufim below Yisrael Sabba and Tevuna. Those lower partzufim are Ze’er Anpin and Nukba. Ze’er Anpin is referred to as Yisrael, and therefore, the corresponding aspect of the partzuf above it is called Yisrael Sabba (Grandfather Yisrael). The word Tevuna comes from the language of ben and bat, which means “son” and “daughter.” This indicates the idea of this level sharing its light to the “children,” Ze’er Anpin and Nukba, which are the “offspring” of Bina>, the “mother.”

The seven lower ones of Abba and Imma, that is, their ear nose and mouth, are called Yisrael Sabba and Tevuna. Initially, at the time of the fusion of the gaze of the eyes of Abba and Imma towards one another, Yisrael Sabba and Tevuna and Abba and Imma are united in a single partzuf. Subsequently, however, when Abba and Imma return to a back-to-back fusion, Yisrael Sabba and Tevuna separate from them and emerge as a special head at the level of the ear nose and mouth, becoming a distinct partzuf (Talmud Eser Sefirot, v. 7, Q & A 50).

Ze’er Anpin means “the small face,” for the light of Ḥokhma is called “the light of the face,” in the mystical meaning of the verse: “A man’s wisdom illuminates his face” (Ecclesiastes 8:1). In the same vein, the general partzuf of the Keter in the world of Atzilut (Emanation) is called Arikh Anpin, or “the long face,” because it contains the essence of the light of Ḥokhma. Consequently, the third level, whose essence is only light of giving that is drawn from Bina, but which also contains illumination from Ḥokhma (albeit not the essence of the light of Ḥokhma), is called by this name of “the small face,” or Ze’er Anpin. The reason is that the light of its face is small and slight in relation to the first level (Talmud Eser Sefirot, v. 2, Q & A 24).

See the entries on Ze’er Anpin and Nukba.

The light of giving (“ĥassadim”) is the light that enclothes upon light of Ḥokhma and is drawn to the emanated being at the first prevailment (Talmud Eser Sefirot, v. 1, Q & A 6).

Ḥaya is the name of the fourth of the five levels of the soul: nefesh, ruaḥ, neshama, ḥaya, and yeḥida. These five levels of the soul correspond to the five primary sefirot: Keter, Ḥokhma, Bina, Tiferet, and Malkhut. They also correspond to the five worlds: Adam Kadmon, Atzilut, Beria, Yetzira, and Asiya. The concept of the five levels of the soul relates to five qualities of supernal light which illuminate people as well as the levels of broader reality. The ḥaya is the light that corresponds to the sefira of Ḥokhma and the world of Atzilut, and it illuminates the body of a person or a level only after the illumination of the three lower levels of the soul, which are nefesh, ruaḥ, and neshama.

The sefira of Ḥesed is the fourth of the ten sefirot. When the sefirot are divided into the five primary sefirot – Keter, Ḥokhma, Bina, Tiferet, and Malkhut – Ḥesed is encompassed in the sefira of Tiferet as the Keter level of Tiferet (see Tiferet). The term sefirat Ḥesed is also a reference to different levels and sefirot in lower structures of reality that are all derivatives of the root sefira of Ḥesed found in the direct light. This sefira is called Ḥesed because it contains the light of giving (ḥassadim) that emanates from the sefira of Bina, which precedes Ḥesed, the light that is the essence of giving and bestowal on the part of a created being and that did not undergo any constriction. In the structure of partzufim, which is analogous to the human body, Ḥesed is always presented as the right hand of the partzuf, the hand that represents bestowal and closeness.

The second of the sefirot, following Keter, this sefira is characterized by the essence of giving and bestowal from the Creator to the created beings – or, in other words, the first level or phase of the supernal light, or direct light, that emanates from the essence of the Creator, which is characterized by the will to give and is also called the “light of wisdom” (each of the five main sefirot are often described as levels, with Keter serving as the “root” level (the zero point) and the next four sefirot representing levels one through four). It is called Ḥokhma, or Wisdom, because it emanates all the wisdoms in existence. Additionally, it represents the concept of the unbounded mind and intellect, undefined and unrestricted, of the as yet undefined first flash of awareness. This sefira is present at the head of every level and partzuf. Each of the five primary sefirot is parallel to one of the five worlds that form existence. The parallel world to this sefira is the world of Atzilut which is united with the Creator and has no limitations or boundaries. Each of the five primary sefirot is also parallel to one of the five partzufim. The partzuf that is parallel to this sefira is called Abba, or “Father.” Certain lower levels of existence are also referred to as the sefira of Ḥokhma. This is because they all share a basic characteristic: They are all derivatives of the first level of the supernal light, or the light of wisdom.

The light initially spreads and emerges from the Creator as light of Ḥokhma, which is the entirety of its life force belonging to that emanated being. It incorporates the first level of the will to receive and is called the first expansion, or the first level (Talmud Eser Sefirot, v. 1, Q & A 69). This first level is called Ḥokhma, while the light it contains is called ḥaya.

The light of Ḥokhma, in the mystical meaning of the verse (Ecclesiastes 7:12): “Wisdom [ḥokhma] preserves the life of he who has it” (Talmud Eser Sefirot, v. 2, Q & A 27).