Rabbi Shimon wept and paused for a moment, and then said, “Elazar, what is ELEH?” If you say that they are like the stars and the signs of the zodiac (destiny), are they not always visible (unlike the changeable signs of destiny)?
And in MA, that is in Malchut, they were created as it is written, “By the word of the Creator were the Heavens made” (Tehilim, 33:6), meaning that the Heavens were made by Malchut, called the Creator’s word. And if ELEH speak of the hidden secrets, then there would be no need to write ELEH, as the stars and the signs of destinies are visible to all (the word ELEH (THIS) tells us that something is clear).
Rabbi Elazar did not reveal the reception of the Light of the first Gadlut state (Ohr Neshama), and Rabbi Shimon wished to reveal the way to receive the Light of the second Gadlut state (Ohr Haya). Therefore, he asked Rabbi Elazar to speak and to reveal the way to attain Ohr Neshama, which is concealed from people by a supernal secret, for this Light has not yet been revealed in the world, and Rabbi Shimon reveals it here.
The fact is that, although there were righteous who attained the Light of Haya, there was no one among them who could explain the path of its attainment in detail, no one who could reveal it to the entire world. This is so because to understand means to attain, to ascend to that degree, which depends only on man’s efforts. While there were many people throughout the generations who attained the degree of ELEH, revealing it to the world requires an even greater degree, and a special permission by the Creator (See the article The Conditions for Disclosing the Secrets of the Wisdom of Kabbalah).
Rabbi Shimon asked him what ELEH means, what new things is the Torah telling us with the words, MI BARAH ELEH (WHO CREATED THESE), where
the word ELEH designates ZON? After all, if it speaks of the stars and the signs of the zodiac—luck, which signify the Light of VAK of the big state, then what is so special about it? After all, ZON can receive this Light even on weekdays.
There is nothing so extraordinary in this to mention MI – WHO CREATED THIS separately.
(One might say that this Light is constant, for only the Light of VAK is constantly present in ZON, but not GAR. And only as a result of MAN does ZON receive the Light of VAK of the big state, the Light of Neshama. The answer lies in that this Light can be received at any time, even on weekdays during the morning prayer. However, he still does not understand why these were created in MA. After all, Light refers not to Bina, but to the ZON of the world of Atzilut, called MA, and exits them, as is written BY THE WORD OF THE CREATOR, where the Creator is ZA and His word is Malchut.)
12. However, this secret was revealed on another day, when I was on the seashore. The prophet Eliyahu came to me and said: “Rabbi, do you know the meaning of MI BARAH ELEH – WHO HAS CREATED THESE?” I answered: “These are the Heavens and its forces, the works of the Creator, looking at which, people should bless Him, as it is said, ‘When I behold Your Heavens, the work of Your hands’ (Tehilim, 8:4), and ‘O LORD! Our Lord!
How glorious is Your name throughout all the earth!’” (Tehilim, 8:10).
13. He replied to me: “Rabbi, the Creator took the concealed and revealed it to the Celestial Council. And here it is: When the most Concealed of all that are Concealed desired to reveal Himself, He first made a single point, which is Malchut, and it ascended to His Thought, that is, into Bina, meaning that Malchut ascended and merged with Bina. In her, He shaped all the creatures, and in her confirmed all the laws.”
Atik is the first Partzuf and the Rosh of the world of Atzilut. And it is called the most concealed and secret of all the Partzufim, and its name—Atik (from the word Ne’etak—isolated, unattainable) testifies to that fact. No one can attain this Partzuf in itself, its properties, but we can attain it the way it appears to us: Atik deliberately diminishes and changes itself in such a way that the lower ones could attain the outer form (its properties) in which it appears to them, but not Atik itself.
In the words of The Zohar, when Atik wished to reveal itself to the worlds, although it is a Partzuf that acts according to the laws of the first restriction, it
“clothed itself in the garments” (an external Partzuf that acts according to the
laws of the second restriction) with regard to the lower ones so as to enable them to perceive and attain it.
There is an enormous difference between the properties of the sensory organs that perceive sensations of the first and the second restrictions. Just as man in our world is born without sensory organs that can perceive spiritual worlds, which is why he cannot sense them, so is the Partzuf that is corrected for the conditions of spiritual work at the level of the second restriction unable to accept (perceive) the Light that descends according to the law of the first restriction. A similar distinction exists between Partzuf Atik and the other Partzufim of the world of Atzilut and the worlds of BYA.
To be connected to the lower ones, Atik elevated Malchut de Rosh de AA within the Rosh of the lower-standing AA up to the Sefira Hochma. As a result, Sefirot Bina and ZON de Rosh de AA fell from the Rosh of AA to its Guf. After all, Malchut ascended from the Peh to the Eynaim and stood in the Rosh at place of Bina, whereas Bina and ZON exited the Rosh. The Guf (body) begins after Malchut de Rosh (after the decision on how to act), wherever it may be.
Here is how one should understand this: the Sefirot of the Rosh are the thoughts and desires with regards to which the Partzuf, man’s inner properties (man himself) makes the decisions as to how they can be used in order to advance as much as possible toward the goal of creation. The fact that Sefirot Bina and ZON exited the Rosh of AA means that Partzuf AA cannot make any decisions with regard to them for lack of a screen on them. This is why they fell into the Guf, outside the Rosh.
Hence, their remaining role is only to receive the Light from the Rosh, just as it is received by all the Sefirot of the Guf. In other words, they receive the Light that is accepted by the screen of Sefirot Keter and Hochma that remained in the Rosh. Man deliberately restricts the use of his desires, and uses only those desires with which he can work for the Creator’s sake.
Therefore, when Malchut ascended and stood under the Sefira Hochma, Hochma became like the male part (bestowing, fulfilling), and Malchut became like the female (receiving) part of the Rosh. And since Malchut took the place of Bina (called “thought”), Malchut assumed the name “thought,” since now it’s Malchut that makes a Zivug and receives Ohr Hochma.
A Partzuf that receives from Hochma is defined as Bina, and not Malchut.
Therefore, although Malchut herself is merely a black point (egoistic creature), as a result of her ascent, she becomes Bina, i.e., Malchut acquires Bina’s properties.
Hence, Malchut is now called Bina or “thought.”
The Zohar calls a “thought” either to Hochma or to Bina. The difference is that a thought is something that is received from Hochma. Hence, Bina is called a thought only if she is in the Rosh and receives the Light from Hochma. In the first restriction, Bina always receives from Hochma, and is called “thought.”
However, in the second restriction, Malchut ascended above Bina and started receiving from Hochma. That is why it is Malchut that is now called “thought,”
and not Bina.
All the Partzufim of the worlds of ABYA are created by this ascent of Malchut to Bina. Therefore, it is written: IN HER HE SHAPED ALL THE CREATURES, AND IN HER CONFIRMED ALL THE LAWS—Sefirot Keter and Hochma remained in the Rosh of each Partzuf, and a Zivug was made on these two Sefirot.
This is why the Light received in Guf of the Partzuf consists of only two Lights, Nefesh and Ruach.
Previously, Malchut stood in Peh de Rosh and the Rosh (the part of the Partzuf in which it calculated how much Light it can receive for the Creator’s sake) ended there. Then, the Partzuf would receive that Light from the Rosh to the Guf, between the Peh and the Tabur.
But now Malchut ascended to Eynaim de Rosh and stands under them. This is known as the ascent of Malchut to NE (Nikvey Eynaim – pupils of the eyes), which are called NE precisely because Nikvey Eynaim means Malchut of the eyes.
Prior to Malchut’s ascent to the Eynaim, it was as though there were no pupils (NE). It is worth noting that only in Malchut (desire) can we feel what surrounds us (the Creator, Light). This is why all of our sensory organs are designed as apertures: Nekev (orifice), Nukva, Malchut in the eyes, Awznaim (ears), Hotem (nose) and Peh (mouth).
Only he who can create desires that work according to the principle of the second restriction through his own strength and effort, and puts Malchut after Keter-Hochma (thinks in terms of bestowal), can start perceiving through this corrected spiritual sensory organ. Wherever there is a screen, it constitutes that sensory organ with which one can perceive the Upper Light.
Upon her ascent, Malchut stood under Hochma and made a Zivug on her own screen, on Sefirot Keter-Hochma (GE). Sefirot Bina-ZA-Malchut (AHP) are located below the Rosh, in the Guf of the Partzuf, and passively receive the Light from the Rosh. This leads to a division of the ten Sefirot of the Guf, KHB-ZA-M, in the same way the ten Sefirot of the Rosh were divided: Sefirot K-H of the Guf continue receiving from K-H of the Rosh, and Sefirot B-ZA-M of the Guf, being unable to receive from the Rosh, start receiving from K-H of the Guf, like the Sefirot below the Tabur of the Partzuf.
As is well-known, every Partzuf consists of a Rosh, a Guf, and extremities.
The Rosh decides how much Light the Guf can receive for the Creator’s sake, in accordance with the magnitude of the screen that reflects the Light (pleasure).
The decision to accept this Light causes the Light to descend through the screen, from the Rosh to the Guf, filling it from the Peh down to the Tabur. Each Sefira of the Rosh fills its corresponding Sefira in the Guf.
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If there are only two Sefirot K-H in the Rosh, then only the two Sefirot K-H remain in the Guf. This is because only they can receive from the corresponding Sefirot in the Rosh. Sefirot B-ZA-M of the Rosh receive the same Light as Sefirot K-H of the Guf, which means that they are located under the screen (Malchut that ascends and stands under Hochma de Rosh). Thus, the Guf contains K-H that receive, accordingly, the Lights Ruach-Nefesh, and AHP of the Rosh that receive these two Lights of Ruach-Nefesh, too.
B-ZA-M (AHP) of the Guf cannot receive the Light from the Rosh, as their corresponding Sefirot B-ZA-M of the Rosh do not participate in a Zivug, since they lack the strength of the screen sufficient to reflect the egoistic desires of AHP de Rosh so as to receive for the Creator’s sake. In other words, since there are no AHP in the Rosh, there are also no AHP in the Guf. And since AHP de Guf receive no Light from AHP de Rosh, they are like the extremities—the end of a Partzuf, below its Tabur. Hence, at the end of a Partzuf, below Tabur, there are GE of Raglaim (feet) and AHP de Guf, which fell there. And AHP of Raglaim are not parts of a Partzuf whatsoever, as they are located at a lower degree.
The Light that cannot be received by the Partzuf remains outside, surrounding it, and waits until the Partzuf acquires the strength to receive it. It is called
“Surrounding Light,” and it corresponds to the desires that do not take part in a Zivug, those desires that are still uncorrected and lack a screen.
If, previously, before the second restriction, Malchut (the last Sefira of the Guf) was in Tabur, now, when only two Sefirot K-H remain in the Guf, Malchut de Guf, too, ascends to Bina de Guf, called Chazeh. Therefore, when Malchut ascends to Bina de Rosh, the entire Partzuf “diminishes” in size: the Rosh reaches only up to the Eynaim, the Guf only to the Chazeh, and the Raglaim only to Tabur. And that is why this state of the Partzuf is called “the state of Katnut.”
However, if the Partzuf receives new strength from Above, acquires a Masach (screen), it will be able to resolve to accept the Light for the Creator’s sake in its AHP, then AHP de Rosh will rise again from the Guf to the Rosh, and complete the Rosh to ten Sefirot, while the Sefirot of AHP de Guf will ascend from the Raglaim back to their place in order to receive additional Light. And then Rosh, Guf, and Raglaim will all contain ten Sefirot. This state of the Partzuf is called “the state of Gadlut.”
In the language of The Zohar, the restriction of a Partzuf, its transition from the Gadlut state to the Katnut state is described as a division of each part of the Partzuf (Rosh, Guf, and Raglaim) into GE (MI) and AHP (ELEH). All ten Sefirot are called by the Creator’s name Elokim, which consists of the letters ELEH-IM, that are further divided into MI – GE – K-H and ELEH – B-ZA-M. When in Katnut, only Sefirot ELEH maintain their degree, whereas Sefirot IM fall to a
lower degree. The word Elokim is read from below upwards, the way they are attained by man.
IN HER HE SHAPED ALL THE CREATURES, AND IN HER CONFIRMED ALL THE LAWS—alludes to the division of each degree into two parts; their new form signifies the division into ELEH and MI, the separation of the Kelim (desires) of “bestowal” and “reception,” where, due to the lack of strength to oppose one’s nature (egoism), part of the Sefirot (desires) remain unused, outside of their degree. Accordingly, their Light remains outside as Ohr Makif (Surrounding Light), and waits until the Partzuf acquires additional strength to become big and thus receive all the Light.
During the 6,000 years, our entire correction transpires only according to the laws of Tzimtzum Bet (second restriction). As soon as the Partzuf acquires new strength (Masach) to receive the Light selflessly in Sefirot/Kelim B-ZA-M (ELEH), it will immediately attach them to itself and receive in them the Lights Neshama-Haya-Yechida. And it will grow to become a big Partzuf consisting of five Kelim (ten Sefirot) with the five Lights of NRNHY.
14. He confirmed in the sacred and concealed candle (in Malchut that