Da'at Utvunah, perek heh. Vihi no'am Adonai Eloheinu aleinu uma'aseh yadeinu konenah aleinu uma'aseh yadeinu konenehu. Katav Rabbeinu z"l (of blessed memory) beSha'ar HaHakdamot, vezeh leshono: da lihyot she'atzilut Adam Kadmon (Primordial Man) hazeh na'asah al yedei hatzimtzum (contraction) kanizkar le'eil, she'tzimtzem haEin Sof (the Infinite) et atzmo lehachin makom panui (vacated space) be'emtza leha'atzil kol hane'etzalim shebetocho. Misibah zo yotze Adam hazeh bivchinat atzmot ve'orot (lights) vechelim (vessels). Ki al yedei tzimtzum ha'or umi'uto garam havayat hakeli, kmo sheyitba'er lekaman be'inyan Atzilut (Emanation). Ve'omnam kan be'inyan Adam Kadmon, hu makom gavoha elyon venora me'od, kim'at asur lehazkir bo shum keli. Ve'omnam hu karui be'erech ha'or shebetocho shehu pashut legamre, aval hakeli be'atzmo hu betachlit hazakut vehadekut ve'eino ela or gamur, ve'ein lanu od reshut ledaber bizeh, vehamaskil yavin reshit davar me'achorito.
So basically, the Rav is going back to Adam Kadmon, which we call AK, created as a result of the original tzimtzum. The tzimtzum created a chalal—the tube—and the kav (line), where the Or Ein Sof is able to enter, eventually filter out, and come down to the lower worlds. Regarding Adam Kadmon, it's a very high level. Normally, whenever we talk about orot, we talk about the orot being in kelim. But on this level of Adam Kadmon, we don't refer to them as kelim, because the kelim are very, very fine, like or themselves. We only call them kelim in respect to the or. In comparison to the or, they're called kelim, but later on, when we get to the lower olamot (worlds), we can refer to kelim in their simple sense. Over here, keli is a borrowed term, because these are only kelim holding the or of AK as a borrowed term when compared to the or itself.
VeAdam HaYashar (the Upright Man) hazeh hu mavri'ach min hakatzeh ha'elyon ad hakatzeh hatachton bechol hachalal shel hamakom hazeh kanizkar le'eil. This kav starts from the top of the chalal and goes all the way to the bottom—well, not actually to the bottom, almost to the bottom. Uve-Adam zeh nichlalin venitlin vene'echazin kol she'ar ha'olamot kulam. In AK, ultimately all the olamot are going to descend from it, kemo shenitba'er be'ezrat Ha'El. But at this point, all we have is the kav, the top of which we call AK. Vehineh be'inyan pnimiyut ve'atzmut ha-Adam hazeh, ein lanu reshut ledaber klal ve'ikar. What's inside AK? We don't talk about that. Ein lanu reshut ledaber klal ve'ikar; omnam nedaber mah shene'etzal mimenu. What came from it, what was created from it, we can talk about.
Ki kol she'ar ha'olamot lo yecholim lekabel or haEin Sof lihyot atzum me'od. The other worlds cannot receive the Or Ein Sof because it's too strong, zulatei al yedei Adam Kadmon hazeh, which is going to filter it. Vehineh gam mizeh ha-Adam atzmo ein bahem yecholet lekabel oro, im lo acharei tzet ha'or chutzah lo derech chalonot vetzinorot unekavim asher bo. Even to get it from AK itself is too much, so it's going to have to come out of the orifices of AK: the oznayim, the chotem, the peh, the einayim, and the body. Every time it comes out of another place, it's filtered and distilled again, until the lower worlds are able to receive and tolerate the or.
Uda ki ein shum bechinat tziyur dmut adam beyosher ba'olam, zulatei biheyot kolel umchubar me'arba bechinot elu, asher hem kolelim kol ha'olamot kulam, vehem arba'ah minei havayot, mechulakim mivchinat milu'eihem: im Havayah bemilu'i yudin ha'oleh AB (the 72-letter filling) kizeh, ve'im Havayah bemilu'i Sag (the 63-letter filling) kizeh, ve'im Havayah de'alfin begimatriya Mah (the 45-letter filling) kaze, ve'im Havayah de-hahin ha-oleh bi-gematriyah Ban (the 52-letter filling) kaze. Ve-da ki arba havayot elu hem bechinat te'amim, nekudot, tagin ve'otiyot, ve'omnam gam kol havayah me'arba hem kolelim me'arba bechinot elu, vechol havayah mehem yesh te'amim, nekudot, tagin, otiyot, vehineh zeh seder chelukam be-Adam Kadmon ha-nizkar.
So basically, we're always going to have four levels, the highest being AB, then Sag, then Mah, then Ban. We'll also refer to them as TANTA: te'amim, nekudot, tagin, and otiyot. Therefore, AB would be keneged the te'amim, Sag would be keneged nekudot, Mah would be keneged tagin, and Ban would be keneged otiyot. That's AB, Sag, Mah, Ban, corresponding to TANTA.
Each one of these items can be broken up into four. For example, in AB, you could have AB de-AB, Sag de-AB, Mah de-AB, and Ban de-AB. We're breaking AB into four parts, and we can do the same thing with te'amim and nekudot. For example, with te'amim, we can have te'amim de-te'amim, nekudot de-te'amim, tagin de-te'amim, and otiyot de-te'amim. Basically, you can break everything down into four parts. That's how we're going to refer to the different levels of Adam Kadmon, either using the shemot, so you know where we are, or using te'amim, nekudot, and so on.
Da ki ha-rosh ve-ha-karkafta shelo ad bechinat ha-oznayim shelo hi bechinat havayah de-AB. Starting from the head of AK, the se'arot to the oznayim—that area, from the head to the oznayim—is AB. We don't talk about that part of AK. She-hi bechinat, harei hi te'amim, also te'amim, same thing. U-chvar nitba'er ki gam mi-kol havayah me'arba havayot yesh bah kol arba bechinot TANTA, ve-al zeh ha-AB ein lanu reshut lehit'asek klal. In the te'amim, which is AB, AB de-AB, that's the highest part—or te'amim de-te'amim—and we're not going to talk about it because it's too beyond us. Ve-al zeh ha-AB ein lanu reshut lehit'asek klal. Ve-lachen natchil lehit'asek bi-havayah de-Sag asher bo.
Well, we could talk about Sag de-AB. Sag de-AB is going to be the oznayim. Again, the karkafta is considered AB, but we're going to break AB into four parts. AB de-AB, the se'arot, is beyond us, but we can talk about Sag. Where does Sag begin? She-hu min ha-ozen u-lematah. So basically, we don't talk about AB de-AB, but we can talk about Sag de-AB.
Ve-da ki af al pi she-anu mchanim shemot evarim be-Adam Kadmon ha-zeh, kmo inyan ha-ozen ve-ha-chotem ve-ha-peh ve-chayotzei bo mi-she'ar shemot ve-chinuyim, eino rak leshakech et ha-ozen. Even though we're saying ozen, and we're going to say chotem and peh, that's only to make it palatable to the ears, because obviously there are no orifices here; there are no evarim. Eino rak leshakech et ha-ozen, ki hineh ein bechinat evarim elu ela bi-mkom she-yesh partzuf, and it's known that the tikun of the metziut of the partzuf didn't begin to develop until the world of Atzilut and onward, kmo she-yitba'er bi-mkomo.
Ve-omnam kedei she-yuvnu ha-dvarim, anu lokchim kinuyim elu derech hash'alah be-Adam Kadmon. They're borrowed terms. Kmo she-yitba'er le-kaman be-inyan ha-kelim she-bo, she-be-emet evarim ha-nizkarim einam kelim rak orot, ela she-be-erech or she-be-tocham she-hu yoter zach ba-tachlit, lachen nikra kli be-erko. Ve-afillu shem zeh eino ela be-hash'alah leshakech et ha-ozen. Ve-natchil le-daber be-inyan ha-ozen de-Adam Kadmon.
Okay, let's start with the oznayim of Adam Kadmon. What do we call oznayim? That's Sag de-AB. U-misham va-eilach bi-kitzur gadol, da, ki mi-mkom ha-ozen va-eilach matchil bechinat havayah de-Sag asher bo. That's the Sag of AB. U-ve'arnu ki gam hi kolelet TANTA. In the Sag area, it will also have four parts. So the Sag of AB has its own four parts? Exactly. Keep breaking it down: Sag de-AB.
Ve-da, ki ha-te'amim ve-ha-nekudot, kol bechinah mehem necheleket li-shloshah chalukot. When we talk about te'amim and nekudot, we can always break them down into three parts. Ve-hem bechinat ha-te'amim ve-ha-nekudot she-al gabei otiyot. There are te'amim on top of the letters, like a zakef katon (a cantillation mark), and nekudot on top of the letters, like a cholam (a vowel point). Kemo ta'am ha-zarka (a cantillation mark)—he picked zarka—and nekudat ha-cholam, which is above the letters.
U-vechinat be-emtza otiyot: the te'amim in the middle of the letters, like the pasik (verse divider), and the te'amim and nekudot in the middle, like a shuruk (a vowel point). Kemo ha-pasik ve-ha-makaf (a cantillation mark), ve-nekudat ha-shuruk. Makaf is also in the middle of the letters. U-vechinatam tachat ha-otiyot: then you have the te'amim under the otiyot, like a darga (a cantillation mark) and tevir (a cantillation mark). Then you have nekudot, obviously; most of the nekudot are under the otiyot, like the regular segol (a vowel point), and so on. So in te'amim and nekudot, we can break them down into three parts: the te'amim that are above, the te'amim that are in the middle, and the te'amim that are below.
Ve-hinei ha-orot asher toch Adam Kadmon bak'u ve-yatz'u la-chutz derech ha-tzinorot ve-ha-chalonot ve-ha-nekavim she-bo. The or that was in AK breaks through its body. U-va-rishonah hitchil latzet chutz or Havayah de-AB derech nikvei ha-or, and it came out of the skin, the flesh, tzarim be-tachlit be-tzinorot dakim, ve-hem bechinat ha-se'arot ha-tzomchot be-rosho. That's the se'arot. The se'arot are like pipes that the orot come out of. U-va-chalukah zo, afilu ba-orot ha-yotzim chutza derech ha-se'arot, ein anu rasha'im le-hit'asek bahem. So we're not going to talk about the orot that came out through the hair.
Omnam, ha-or she-bi-vechinat Havayah de-Sag asher mi-mekom ha-ozen u-lematah, but from the Sag part of AB, baka be-rosho ve-yatza derech nikvei ha-oznayim shelo la-chutz. It came out of the ears. Now you're going to have an or that was inside, and all of a sudden it starts coming out of the ears of AK. Ve-noda ki ha-or ha-zeh ha-yotzei la-chutz hu garua min ha-or ha-nisha'ar toch penimiyuto. Whatever stays inside is obviously on a higher level than whatever comes out. Whatever comes out already becomes more gas. It's going to a lower level, so—That's correct. Ki ve-tzeto la-chutz mit'abeh. Mit'abeh becomes denser. Aval pashut hu, but it's still an or pashut, she-im kol zeh, ha-or ha-zeh ha-yotzei la-chutz hu yoter elyon min ha-kelim shel Adam Kadmon atzmo. Even the or that comes out is greater than the kelim of AK itself. Even though we said they're not kelim, we're calling them kelim be-erech. The or is still greater.
So there are three levels: the or inside, the or that goes out, and the kelim. That's correct. The order of greatness is: the or inside is number one, the or outside is number two, and the kelim are number three.
U-ve-tzeto ha-or ha-nizkar derech nikvei ha-ozen yemanit u-semalit, nimshach u-mitpashet mi-sham ad lematah bi-mkom shibolet ha-zakan (beard line). How low does this or come? It comes all the way down to shibolet ha-zakan. If you look at your face, you'll see that from the ear you already have a line of hair—the pe'ot (side locks)—and it makes a straight line all the way down to shibolet ha-zakan.
Where do you get this style from? Why does this happen on a person's face? Why does he have this image? It's because that's the way the orot came out. They came from the ozen and created a line. Although it's not sitting on the face exactly as you'll see, it's coming down from the ozen to shibolet ha-zakan on both sides. That's the sides. Bi-shnei tzidei panim, u-shnei tzinorot elu yatz'u mi-shnei nekavim shel ha-oznayim, ve-hitpashtu ad lematah be-shibolet ha-zakan ve-sham nitchabru yachad. They meet. They don't touch, but they meet. Ach lo chibur gamur, ki nish'ar beineihem ketzat hefsek kol-shehu. There is still a hefsek (separation) between them. Ve-hinei ha-orot ha-elu lo nitdabku mamash bi-shnei panim shelo. They don't actually attach to the face itself; they extend over them, hover over them, and cover them, but don't touch them.
Ve-da, ki ba-or ha-zeh yesh bo eser sefirot gemurot. They're going to have ten sefirot coming out of the ozen. Eventually, the goal is to create ten sefirot as we know them, starting from Keter all the way down to Malchut, right, left, center, everything in its configuration. But we're far from that final configuration. The first ten sefirot are going to come out of the oznayim, but they won't be similar to the way we know them in the final configuration.
Ki me-ozen yemanit yotzim ve-nimshachot eser sefirot bi-vechinat orot makifim. The right side brings out the makifim, the higher levels. U-me-ozen semalit yatz'u ve-nimshachu eser sefirot bi-vechinat or penimi. Then you have the or penimi on the left side. Ve-omnam elu eser sefirot bistam yatz'u meruchakim, or penimi shebahem min ha-orot hamakifim shebahem al chiluk gadol. Just look at how far apart they are: the greatest distance on the head is between the two ears. The right ear and the left ear have a brain separating them, so there was a big distance and gap between the ten sefirot that came out of the right ear and the ten sefirot that came out of the left ear. They're not one yet. They're totally separate. Ki elu yotzim me-ozen yemanit ve-elu me-ozen semalit.
The reason is that if they came closer, lo hayu hatachtonim yecholim lekabel ha-orot ha-elu klal. They wouldn't be able to receive them at all. So they had to remain separate, so eventually they could be tolerated in the lower levels.
Vezeh nimshach inyan echad, vehu ki ikar havayat hakelim hu al yedei haka'ot uvebetishah. How do kelim form? When two orot come out and collide with each other, the collision causes a keli. Al yedei haka'ot uvetishot shenei orot elu, shehem hamakif vehapenimi. When you have the makif, the surrounding light, with the penimi, the inner light, when they bang into each other, they create a keli. Yachad zeh bazeh, umibein sheneihem noldah havayat hakelim.
Here they came separate from each other, and not only that, but even when they reached shibolet ha-zakan, they didn't touch. Kanizkar, lachen nish'aru ha-orot ha-elu beli kelim. There was no betishah, and since there was no betishah, there was no keli, kemo sheyitba'er lekaman min ha-orot hayotzim min hapeh.
Teda, gam da ki elu ha-orot hayotzim min ha-oznayim hem bechinat te'amim shel havayah de-Sag. Right? Te'amim de-Sag. That's AB de-Sag. Te'amim shel havayah de-Sag. So it's really Sag de-AB, or it's bechinat te'amim shel havayah de-Sag, right? Actually, I take it back. I concur. The karkafta is AB, and on the karkafta we don't talk about AB de-AB. Now we'll start our discussion with Sag. Sag starts from the oznayim, and we'll refer to the first level of the oznayim as AB de-Sag, the top part of Sag. That's exactly what he says here: Ki elu ha-orot hayotzim min ha-oznayim hem bechinat te'amim shel havayah de-Sag. Correct.
Velo od ela shehem chelek ha'elyon mishlosh chalakim shebahem. There are going to be three parts of the te'amim: the upper te'amim, the middle te'amim, and the lower te'amim. Kanizkar, vehem hate'amim asher lemalah min ha'otiyot. So you can have first AB de-Sag of the upper te'amim.
Ve'achar kach, where are the orot going to come out of now? They came out of the oznayim. What's the next place they'll come out of? The chotem: nikvei hachotem shel Adam Kadmon lachutz, from the nose. Ve-elu hem chelek hasheni shel hate'amim dehavayah de-Sag. That's the second part of the te'amim of havayah de-Sag. That's going to be the middle te'amim, the te'amim in the middle of the letters. Velachen chotem begimatriya Sag. Chotem equals 63, to indicate this.
Vegam be'elu hayah al derech orot ha'oznayim, ki yatz'u mehem eser sefirot, kolelim or penimi ve'or makif. You have the right nostril and the left nostril. Vehinei minekev hachotem hayemani yatz'u asarah orot makifim. From the right nostril, you have ten makifim. Uminekev hasemali yatz'u asarah orot penimiyim. From the left nostril, you have ten orot penimiyim. Uchelalut kulam hem eser sefirot shelemot bivchinat or makif ve'or penimi. The same thing: makif and penimi.
Veha-orot nitpashtu venimshachu ad mekom hachazeh shel Adam Kadmon. They went lower. You see, these are closer to each other because you only have the membrane separating them. The orot of the oznayim are very separate from each other, but the orot of the chotem are closer because only the membrane separates them. They went all the way down past shibolet ha-zakan. They actually went to the chazeh of Adam Kadmon.
Veha'arah zo ikar ha'or. The main or goes down, but there are also orot that surround the back and surround all of Adam Kadmon in this place. Aval ikar ha'or eino ela hamitpashet derech hayosher, the one going down, minikvei hachotam ad chazeh shel Adam Kadmon, harei hishmianu. Vehinei kan nitkarvu yoter ha-orot hapenimiyim im hamakifim. Here the makifim and the penimiyim are much closer. Mah she'ein ken be'orot ha'oznayim, ki nikvei hachotam hem yoter kerovim zeh lazeh mimah shebenikvei ha'oznayim. Just look at the body. Aval bechivan she'adayin lo nitkarvu legamrei, they're not touching yet, lachen gam bahem lo hayah bechinat kelim, only orot.
Uda, ki eser sefirot shel orot oznayim biheyotam nimshachim ad mekom hachotam, hem orot bifnei atzmam levadam. Pashut mamash. From there, they extend to the place of the beard hair, which they want to extend to, as mentioned. Vehinei, az pog'im be'orot hachotam. What happens when the or of the chotem comes down? It's going to go to the chazeh, but it's going to collide with the orot of the oznayim. It actually has to go through the orot of the oznayim in order to reach its destination. Umitlabshim orot ha'ozen betoch orot hachotam. The orot of the oznayim become like the neshamah to the or of the chotem. What happens when the or comes down is that it clothes the or of the oznayim by the chotem, covers it, and brings it down. So now we've brought the or ha'oznayim lower, but with insulation.
Vechen or hachotam ka'asher magia el mekom ha'orot shel hapeh kemo sheyitba'er, az yitlabesh gam ken betocho, veyihyeh or hachotam neshamah el or hapeh. The same thing is going to happen when the next level, the orot of the peh, comes down: they'll take the or of the chotem inside them. Basically, all the orot above become the neshamah to the one below.
Gam da, elu ha-orot habok'im veyotzim min ha'ozen vehachotam kanizkar kulo bivchinat or echad bilvad. We don't have ten sefirot yet; it's just one giant or, ela she'al yedei shenitrachaku veyaredu lematah yit'abu me'at yoter. As they descend, they become a little more av, a little more defined. Keitzad? Ha'or hayotzei min ha'ozen hu zach betachlit. Uviheyoto or Adam Kadmon nimshach toch penimiyuto yoter lematah ad mekom hachotam veyotzei miktzato derech sham, hinei hu mit'abeh yoter misibat harchek hamakom bilvad. Even though it's all the same or, as it comes from a lower place, it takes on different properties. Vechen ha'or hayotzei min hapeh yit'abeh yoter, because it's coming from a lower place. Aval ha'or be'atzmo ein bo shinui. The or itself doesn't change. It's the same or that's inside AK; it's just that its place of departure is lower, so it has different properties. Aval ha'or be'atzmo ein bo shum shinui.
Ve-omnam hamaskil yavin ki ha'or asher lemalah bimkom hamochin yikarei Havayah de-AB, and from the ozen and lower we call it Havayah de-Sag. Harei lachen yatza or derech hapeh shel Adam Kadmon lachutz. Ve'or zeh hu bivchinat hata'amim hatachtonim de-Havayah de-Sag. That's going to be the lower te'amim de-Sag. Basically, we have upper te'amim, lower te'amim, and middle te'amim, and that's also in the AB de-Sag. AB de-Sag has three parts: ozen, chotem, and peh. Asher Achap, asher hem lematah min ha'otiyot kanizkar.
Umah shenitchadesh kan hu ki hinei berichuk hamakom noda gorem sheyuchlu hatachtonim lekabel or. The greater distance allows the lower levels to receive the or. That's why in the higher areas, because the or is so strong, if they were close to each other, the lower levels wouldn't be able to receive it. But in the peh, since it's already a lower level, it's all coming from the same mouth. There's no buffer in the mouth to separate them. So he says, yatz'u ha'orot penimiyim umakifim mechubarim yachad derech chalon echad bilvad shehu hapeh hanizkar. Since they are joined, they have the capacity to receive their hasagah at the end. Ve'inyan hitchabrut ha'orot kanizkar gam ken me'inyan acher, vehi ki kevar hitchilah bechinat kelim lehitavot kan. Now we're going to start talking about kelim. U'mah she'ein ken be'ozen uvechotem. We didn't talk about kelim there.
Veheta'am hu, ki hitchabrut ha'orot hamakifim im orot hapenimiyim beheyoto toch hapeh. What happens? You have orot makifim and orot penimiyim in the mouth itself, and they collide with each other. Therefore, they create kelim. Lachen betzetam chutz lapeh, bihyotam keshurim umechubarim yachad, hem menashkim zeh bazeh. They come out together and collide with each other, umolidim he'arat hakelim.
Vezeh ta'am lihyot nikra peh, ki peh begematriya Havayah de-Sag vechaf-bet otiyot. Peh is 85, which is 63 plus 22. Sixty-three corresponds to the name Sag, and 22 is the otiyot, which represents kelim, because the otiyot are the kelim. The letters hold the light. Whenever we talk about kelim, the mashal would be otiyot. Where do the otiyot first become revealed? Bapeh. That's why, for example, how do you pronounce otiyot? With the peh. What, is that a coincidence? No, because the otiyot are bivchinat kelim, and where are kelim first manifest? In the peh. So the five parts of the peh actually allow us to say the 22 letters of the Hebrew alphabet. Sixty-three and 22 is 85, the gematriya of peh. We find expression, right? A human being can only express himself through the mouth, because that's where the kelim are.
Ki ha'otiyot hem bivchinat hakelim. Otiyot are the kelim. Velachen nirmaz bapeh Havayah de-Sag, shemoreh oto. Fine. At this point, if I were to ask you, what's the first exit? The first exit is ozen. That's a very, very chashuv thing: oznayim. The second portal is the chotem, and the third portal is the peh, bechinat peh. But in the peh, we already establish kelim, because there is a betishah. The orot hit each other inside, and therefore we already have giluyim.
U'da, ki gam ba'orot elu shel hapeh yesh bahem eser sefirot penimiyim ve'eser sefirot makifim, bechinat orot bilvad, uvchinat hakelim shelahem nitba'er. Basically, now you're going to have four items: kelim penimiyim and kelim chitzoniyim, and orot penimiyim and orot makifim. In the mouth, you're going to create four different items. In the ozen, we said you have makifim and penimiyim, but no kelim. The same thing in the chotem. In the peh, we're going to start having kelim, and we're going to have orot as well. He says it's going to go down to the tabur. Again, where does ozen reach? Zakan. Where does chotem reach? Chazeh. Where does peh reach? The tabur, the navel. Ve'ikar ha'or hu mah sheme'ir beyosher, ve-omnam he'arah titpashet gam ken min hatzedadim saviv. It's the same idea: even though the or is going to go around the tube of AK, the main or we're talking about is the or yashar that descends straight down, as mentioned earlier regarding the orot ha'ozen.
Vehineh or ha'ozen vehachotem lo hayah vo rak bechinat or bilvad, bilti keli, ela shehayu vo shtei vechinot or, vehem or penimi ve'or makif. But here, in the or of the peh, there were two aspects that are four: two aspects of or and keli. Ha'or nechlak lishnayim: or penimi ve'or makif. Those are two orot. Vehakeli nechlak lishnayim: chitzoniyut hakeli ufnimiyuto. So basically, two kelim and two orot.
Ki hineh betoch hapeh yesh bechinat hevel (the air that comes out of the mouth), hevel uvchinat dibur (the speech that comes out of the mouth). From the mouth you have two parts: the hevel and the dibur. Vehahevel hu bechinat or vehadibur bechinat keli. Very good. The hevel that comes out of the mouth corresponds to the or, and the dibur corresponds to the kelim, the actual speech. Yeah, but the otiyot are the kelim. That's right.
Vehineh yesh bapeh hevel vedibur ha'elyonim balchi ha'elyon. You have two parts: the upper jaw and the lower jaw. The upper jaw has hevel and dibur, and the lower jaw also has hevel and dibur. So you basically have two and two. Vehevel vedibur hatachtonim balchi hatachton. Vehineh hevel ha'elyon hu or makif. The top is the makif. Vehevel hatachton hu or penimi. Vedibur ha'elyon hu chitzoniyut hakeli, and the upper dibur is the exterior of the keli, the denser part. Vedibur hatachton hu penimiyut hakeli, the inside of the keli. Vechen hahevalim shehem orot hem omdim toch hapeh betzad yamin, vehadiburim shehem kelim betzad semol. Everything goes to the right or the left. The right gets the or, and the left gets the kelim.
Vehineh nitba'er sheyesh shalosh chalukot sheyesh bivchinat hate'amim deha'aviyut de-Sag. Now we're going into the Havayah de-Sag. What's the Havayah de-Sag? Vehem orot ha'ozen, vehachotem, vehapeh, rashei teivot Achap. Ume'atah neva'er shemisheloshet orot elu na'asim nekudim vezeh or Mah chadash haba letaken. Fine.
Uda ki af al pi she'amarnu shelo nitgalah bechinat hakelim ad hamakom hazeh ki chazeh lo nigleh legamrei. Even though we just said the kelim are going to start coming out of the peh, you'd expect to see ten kelim. You're not going to see ten kelim; they don't come until later. How many kelim are you going to have in the peh? One, because the peh is like one item. So all the orot are basically going to be in one keli. He says, ki orot hamitchabrim... kol eser sefirot bivchinat orot se'arah vechol or mehem nigleh bivchinat bifnei atzmo venikar bahem heyotam asarah orot shelemim. Mah she'ein ken be'or hachotem she'ein kol aseret orot kol echad levado rak yatze'u bivchinat shtei otiyot dalet vav. In the chotem, we're going to have, let's say, ten sefirot, but they don't come out as ten sefirot. They're going to come out as the letter heh. The letter heh is made up of two letters, a dalet and a vav. That's how the sefirot come out of the chotem: as a dalet and a vav. Thank you, Ron.
It's going to be even less noticeable in the ozen. In the ozen it's just a heh, so it's not even broken down yet. We went from a heh, and then we're going to—but a heh is actually, I know you think a heh is five, but it is actually ten because it's made up of two letters, dalet and vav. So in the orot ha'ozen, where it's not yet defined as ten, it will look like a heh. In the orot hachotem, it will start to separate into dalet and vav. When we get to the peh, we'll already have ten alefs. It will divide into ten separate items. Uche'an bapeh—I'm sorry, umikol sheken, top line, be'orot ha'ozen shelo yatze'u ela bivchinat ot achat kulah heh, ki bechol makom umakom nitvasef gilui ba'orot.
Ve-omnam bivchinat hakelim hayah be'ofen acher, ki be'ozen uvechotem lo hayu chelal kelim. Here in the peh, kelim first became revealed because of the closeness of the or makif and or penimi. Histaklut. Ve'im ken techilat hitgalutam bivchinat keli echad lo asarah kelim. How many kelim came out in the peh? One. That's why we call it Akudim. What is Akudim? All bounded up together. This is called Olam Ha'akudim. All the orot are bound up in the peh as one.
Venimtza ki ha'orot hem asarah peratiyim. The orot are ten separate parts, vehakeli eino ela echad. Therefore, these orot are called Olam Ha'akudim, mesibat akidatam vehitkashrutam, because they are bound up in one keli. So again, if anybody asks you at this point which olam we're in, we're in the world called Olam Ha'akudim. There's another world called Nekudim (the Dotted World). There's another world called Berudim (the Speckled World). This is Akudim for the simple reason that the orot of the peh are all bound up into one keli.
Vezeh nirmaz bapasuk. Now listen to this pasuk: Va'ereh vachalom vehineh ha'atudim ha'olim al hatzon akudim nekudim uverudim (I saw in a dream: the he-goats mating with the flock were striped, speckled, and spotted.). You didn't realize that this dream of Ya'akov Avinu (our forefather Jacob) by Lavan—the trickster—wasn't just talking about the speckled, the striped, and the ringed sheep. The greatest sodot of creation and what went on before are merumaz there.
Veha'inyan hu ki Lavan hu bivchinat Loven Ha'elyon, the highest level of Lavan. Lavan, besides being Lavan Ha'arami, the trickster, represents Loven Ha'elyon (the highest level of Lavan). That's considered like AK. Lavan is the highest level. VeYa'akov hu bivchinat Olam Ha'atzilut. Ya'akov is Olam Ha'atzilut; that's the mashal (analogy). Lachen oseh uma'atzil kol elu hamadregot hanikra'im Akudim. Therefore, Loven is going to make these levels of Akudim in order to bring them down ultimately to Atzilut, letzorech olam hatzon hanikra Ya'akov.
Vezeh she'amar ki ra'iti: Atzilut is speaking now. Who is Atzilut? Ya'akov. Ki ra'iti, “I see et asher Lavan oseh lach,” or Hashem is speaking, but basically saying, “I see what Lavan is doing to you.” Lavan is actually creating you. Loven Ha'elyon, which is AK, and all these orot that are coming out of the Achap are eventually going to create Atzilut.
V'af al pi sheyesh madregot acherot kodmot l'olam ha'akudim, even though there were other worlds before Akudim, we don't start before that; we start from Akudim. Vehem orot ha'ozen v'hachotem kanizkar l'el. What about ozen and chotem? They're also olamot. No, we only refer to orot hapeh, and orot hapeh is called Akudim. Why don't we call orot hachotem and orot ha'ozen their own worlds? They don't. Lo zachru ela me'Akudim va'eilach, ki sham hatchalat havayat bechinat hakelim. That's when the kelim start. Achshav im heyot shenir'et bechinat hakelim madrega achar madrega ad sheyigamer Olam Ha'Atzilut. Fine.
U'neva'er ata ofen yetziat orot elu hanikra'im Akudim min hapeh shel Adam Kadmon. Da ki b'tzetam lo yatz'u bishlimutam k'mo sheyitba'er. They didn't come out complete. Vehasibah l'fi she'ikar kavanat hama'atzil haytah l'techilah haytah giluy bechinat havayat kelim k'dei l'halbish ha'orot b'tocham, sheyuchlu hamkabelim l'kabelam. The whole point is not to send out orot, but to send down orot with kelim, so the lower world will be able to tolerate the or. K'dei sheyuchlu hamkabelim l'kabelam. If the orot had come out complete, the kelim wouldn't have been able to hold up.
Which means, it's an amazing thing he's saying: even the orot that are going to come down—Baruch Hashem, sa—even the orot that are going to come down have to be incomplete. You thought, “Okay, filter it and filter it and filter it,” but no. We're only getting one—I don't know—one fifth of, let's say, twenty percent of the orot's strength. That means, as we said almost before, that it's filtered and filtered, and then this whole incredible world is only a fraction of the Or Ein Sof being revealed. Look what it created. So could you imagine—still with the shevirah (shattering)—what would it be like with a little more? What would that create?
V'nachzor l'inyan rishon. Go to the next paragraph. Eich yatz'u b'ti... What do you mean, “in their completeness”? What do you mean the or came out incomplete? Da ki chamesh bechinot yesh b'bchinat ha'orot: yechidah (singular essence), chayah (living essence), nefesh, ruach (spirit), neshamah (soul). Didn't we learn that? We said there are five parts to the orot. You have yechidah, chayah—I don't know why; it should be neshamah, ruach, nefesh, just to put it, huh? Right, he went—well, he stopped; he mixed it up.
Ve-omnam orot elu, especially the Naran Chai (five parts to the orot), hanikra'im Akudim, when the orot came out of Akudim, b'tzetam lo yatz'u rak bechinat ha'or hara'uy livchinat nefesh. Wow. So even though the or has five parts, only the nefesh of the or came out. Now, I think what he means to say is not that only the nefesh came out. The whole thing came out, but the only part that was revealed was the nefesh, the lowest part. Then it will grow.
Ve-hu sod hapasuk in Yirmiyah 51, Nishba Hashem Tzevaot b'nafsho (The Lord of Hosts has sworn by His soul.). Veha'inyan ki shem Havayah hazeh nikra kan hi bechinat hanekudim. Now the next world is going to be called Olam Hanekudim. So Olam Hanekudim makes a shvuah (oath) on the world above it. What's the world above Nekudim? Akudim. How much of the or came out in Akudim? Only the nefesh. So, “Nishba Hashem b'nafsho.” Shemehem na'asah Olam Ha'Atzilut, v'hu hanishba b'or elyon she'al gabam. Ve'hem Olam Hanekudim erchin nefesh.
Vehasibah l'zeh shekelim shelo niglu b'techilah ela bechinat nefesh bilvad, why shouldn't they grow? U'vazeh tavin v'taskil kamah amku machshevotav yitbarach, ki afilu bechinat Olam Ha'akudim enam rak bivchinat nefesh. Wow. A whole high world called Akudim, with all its greatness, is only a revelation of nefesh at the end of the day. Mind-boggling.
V'hineh lo yatz'u kol asarah orot yachad, ela b'techilah yatz'u sefirat Malchut (Kingship). The way they came out, they're going to come out from the bottom to the top. There's a system here. Sometimes they'll come out from top to bottom, like in the next world, but in this world of Akudim they come out from the bottom to the top. First is Malchut, and then Yesod (Foundation). So let's see. V'lo yatza ela bivchinat nefesh bilvad, and only the nefesh of these sefirot. Vezehu shinui echad sheyesh bein Olam Nekudim le'olam Akudim. That's one difference between Akudim and Nekudim: ki Akudim yatze'u mimatah lema'alah. In Akudim they come out from bottom to top, Malchut and then Yesod, while Nekudim come out from top to bottom.
Vehineh be'Etz Chaim dekashya le'inyan zeh im derush shechakim kimevo'ar lekaman, eich or ha'ozen hu neshamah, or hachotem ruach, ve'or hapeh nefesh. So we're saying that the or of the ozen can be called neshamah; it's a higher level. The or of the chotem is called ruach, and the or of the peh is called nefesh. Velachen efshar sheyatze'u bivchinat nefesh. That's what we said: it comes out as nefesh.
Vehineh choshev vadai sheshama'ti miMori z"l ki elu asarah orot de'Akudim kulam hayu kelulim mikol chamesh bechinoteihem, like we just said. Basically, Chaim says that really all five came out, because we just said there are orot in the ozen, which is the neshamah, and the orot of the chotem are the ruach. So if you say that, really everything came out. Sheyesh miyechidah, chayah, nefesh, ruach, neshamah, kanizkar. Veha'inyan hu shelo niglah bahem rak bechinat nefesh. The revelation was only in the nefesh.
It's like what was explained to us regarding the nefesh of a person in this world: when he leaves the air of the world, when he comes out of his mother's womb, he is hollow with all five of the mentioned aspects. Everybody's neshamah has the five parts, but they reveal themselves in stages. At first the nefesh is revealed, and afterward the ruach and the other levels are revealed.
Vehineh achar kach yatza Yesod. Let's say what's going to happen here. Malchut comes out. Which part of Malchut? It only has one part: the nefesh, the nefesh of Malchut. What's above Malchut? Yesod. Yesod is basically the bottom of the VaK (six extremities), the bottom of the zayin tachtonot (lower seven): Chesed (lovingkindness), Gevurah (might), Tiferet (beauty), Netzach (eternity), Hod (splendor), and Yesod. Those are the six bottom ones.
What's going to happen when Yesod comes out? Yesod is going to be mashpia on Malchut to give it a ruach. Now Malchut will have nefesh and ruach, and Yesod will have only nefesh, until it builds all the way up to Chesed. Then Chesed to Yesod will all have nefesh, and Malchut will have what? Nefesh and ruach.
What comes after that? Binah (understanding). The keli of Binah comes out. What will the keli of Binah have? Nefesh. But Binah is above the zayin, above the VaK. Binah will allow the VaK to have ruach, and give Malchut neshamah. At this point, Malchut will have nefesh, ruach, neshamah; the VaK will have nefesh and ruach; and Binah will have nefesh.
Then the keli of Chochmah (wisdom) comes out. The keli of Chochmah will come out only bivchinat nefesh. It will give Binah nefesh and ruach, give the VaK nefesh, ruach, neshamah, and now Malchut will have nefesh, ruach, neshamah, chayah. Then Keter (crown) comes out, and Keter ends up with only the nefesh of Keter. But it gives Chochmah nefesh and ruach, Binah nefesh, ruach, neshamah, the VaK nefesh, ruach, neshamah, chayah, and Malchut the full Naran Chai. That's the way it comes down here, rabotai. Let's see if we're right.
Okay, vehineh. Achar kach yatza Yesod, gam ken-gam hu bivchinat nefesh levad be'atzmah. Ve'az al yedei yetzi'ato nitvosefah he'arah beMalchut. Malchut got an extra or. Vehu sheniglah gam bechinat haruach. The reason is ki haruach ba min hashishah ketzavot. The shishah ketzavot represent ruach, so when they come out, they give ruach to the one beneath them. Lachen betzeit haYesod, hitchilah lehitgalot beMalchut madrega achat. Ruach begins to be revealed in Malchut by one degree. Aval ein nishlam bechinat haruach ad sheyatze'u kol shishah ketzavot, which are ChaGaT NeHY, as is known. Ve'az nigmerah bechinat haruach shebiMalchut.
Venimtza ki betzeit kol ketzeh, ketzeh mishishah ketzavot hi mitkalelet bemalchut keitzad, bivchinat haruach. When Chesed, the sixth, comes out, the whole of Ze'ir Anpin (the small countenance) is completed in the aspect of nefesh alone. Ve'achar kach yatza Binah bivchinat nefesh, bechinat ruach le-Ze'ir Anpin, bechinat neshamah le-Malchut. Achar kach yatza Chochmah bivchinat nefesh le'atzmah, ruach le-Binah, bechinat neshamah le-Ze'ir Anpin, chayah le-Malchut. Achar kach yatza Keter, bivchinat nefesh le'atzmah, bivchinat ruach le-Chochmah, neshamah le-Binah, bechinat chayah le-Ze'ir Anpin, vichidah le-Malchut.
Are we clear? Nimtzet, ki keshenigmerah yetzi'at eser sefirot de'Akudim, when the ten sefirot of Akudim finally came out, vehi biyotzi'at haKeter sheyatza acharonah mikulam, it's the last one, lo yatza rak bivchinat nefesh bilvad, only the nefesh of Keter. Vezeh perush sheni bapasuk, Nishba Hashem benafsho, which means benafsho: Atzilut swears on the item that has nefesh alone. At this point, what is the only item that has nefesh alone? Keter. Al derech shebe'arnu le'el ki Olam Ha'akudim nikra nafsho, lefi shehaKeter shebahem lo yatza rak bivchinat nefesh bilvad.
Velo od ela afilu bechinat nefesh zo shebaKeter lo nish'arah lematah ba'Akudim. It's going to go back up. Omnam chazerah lemalah vesham bimekhorah vesham be'atzilutah. The Keter of Akudim is going to go back up, kemo sheyitba'er be'inyan chazarat ha'orot de'Akudim bimkomam shoresham. Akudim go back to their shoresh.
Ve-omnam ki bechol eser Akudim lo nimtzet ela achar kulam, zot hi hamalchut. Only Malchut is complete at this point, because Malchut has a full Naran Chai: nefesh, ruach, neshamah, chayah, yechidah. Everything else is missing. Ze'ir Anpin is missing yechidah. Chochmah is missing chayah and yechidah. Binah is missing neshamah and chayah, and another is missing ruach, neshamah, and chayah. Shalem biyechidah, nefesh, ruach, neshamah, chayah, as mentioned above. Mah she'ein ken kol tesha sefirot shenish'aru lemalah heimenu, ki chulam yatz'u chaserot. Uchvar nitba'er ta'am lemalah ki davar zeh hayah bechavanah kedei sheyitzterchu lachazor vela'alot el hama'atzil lehishtalem. Basically, since they came out incomplete, they have to go back up to become complete, and that's going to create the next level. A little more. Are we following so far what's happening, or are we good?
Venachzor atah el inyan orot ha'olam ha'akudim bifratut. Now some more details. Ki ha'or ha'elyon, hachelek vehabechinah shebo hara'uy lehitlabesh venikra Olam Ha'Atzilut. Ultimately, we want to get to Olam Ha'Atzilut. We haven't gotten to Olam Ha'Atzilut yet, rabotai. The purpose is to get to Olam Ha'Atzilut, and then we can start talking about current events. But we're still before this.
Hineh yesh bo ko'ach shel aseret ha'orot Akudim mitechilah. Omnam lefi she'adayin lo na'asu lahem kelim velo nikba lo or betocham, lo hukar bahem heyotam asarah orot, ad achat kemar'ot Akudim ha'elu. We didn't yet get ten kelim, and in the peh, how many kelim do we have? One. It's the or hapeh: ten orot in one keli. Kemo shebe'arnu, vecha'asher alah birtzon hama'atzil la'asot hakeli hanizkar hanikra Akudim. He began to make one keli called Akudim.
Himshich veyatza ha'or shel hakeli hahu min hapeh de-Adam Kadmon ad lematah mimkom hachazeh shebo, ki ad sham hu gevul utechum Olam Ha'akudim. Basically, Olam Ha'akudim goes down to the chazeh. Ve'achar shenitpashet ad gevulo, chazar ha'or hahu ve'alah venistalek lemalah limkom sheyatza. All of a sudden, the tides turned, and the orot went back up. Wait, but isn't it to the tabur? I know, I was wondering why he didn't say the tabur, because earlier we said the peh goes down to the tabur. Here he says it's only to the—That's a good observation; that was bothering me too.
Ki kol or hayored umitpashet lematah ve'achar kach chozer venistalek ve'oleh, umaniyach sham roshem hanikra chotam. What's the purpose of the orot going back up to their original place? They leave a reshimu (impression). “Yetzi'at hatzaddik min hamakom osah roshem.” So it leaves an impression, and that impression is called a chotam. Behechrech gamur.
Ve'achar sheha'or ha'elyon atzmo alah venistalek el mekoro, nisha'ar oto haroshem hanikra reshimu lematah hu levado, vezeh ha'or ha'elyon mimenu, hinei hu mitgashem umit'abeh vena'asah keli. Remember, we learned earlier that the tzimtzumim create the kelim. Every time there is a tzimtzum, the orot go back up, and the reshimu creates a place for a keli. Venimtza ki heyot ha'or bimkor shorsho venistalek, zehu shena'asah bechinat keli.
Veya'an ha'or ha'elyon hazeh sheyatza mipi Adam Kadmon chazar venistalek bebat achat mechubar, uverega echad velo nechlak lachalakim rabim. It went up in one shot, so all the or called reshimu that remained below became one keli in one shot. Beterem yitchalek lidvarim rabim. The or was still all joined together before it divided into many parts, before it divided into ten orot. They weren't identifiable as ten orot yet; the ten orot were still mixed together in one keli. Velachen gam ken shelo hayah keli echad bilvad, uvamikreh hazeh bechinat keter. Veheta'am hu, ki ein karov el hama'atzil yoter min haketer. The highest item is always Keter, because it's closest to the ma'atzil. Venimtza ki hakeli rishon shehe'etzil hama'atzil hu nikra keter, ki hu karov elav yoter min hashe'ar, vezeh hakeli nikra Akudim.
You know what he's saying here? This keli that was formed, the first keli, is in a certain sense called Keter. Why? Because Keter is the highest level; it's closest to the ma'atzil. There's nothing else there, so of course it's Keter. There's nothing left; it's just one keli there. In that sense, it's called Keter. Fine. And also subsequent to what's going to be the—you know—so it's the first one. Yeah.
Ve'achar kach nitpashet ha'or yoter lematah me'Olam Ha'akudim. Now we're going to go below Akudim. Ve'az ne'etzal Olam HaNekudim. Now we get to Olam HaNekudim. I think he meant Akudim—I think “me'Akudim.” I think this should be “ve'achar kach nitpashet ha'or yoter lematah me'Olam Ha'akudim.” Put that in parentheses there. Yeah. See what we're trying to say? Strange that all these new books didn't—When I was in Israel, I thought this was the latest version. I went to their stores to see if there was something more. These are the brand-new books that came out. Yeah, I'm just saying I wanted to see if there's something more. This is it.
Asher bekhemo masa'at ha'even. Vesham na'asu lema'aseh kelim la'aseret haNekudim, veha'orot shel Olam ha... The Nekudim, basically, what's their advantage? You went from one to ten: one keli to ten. Akudim remained one keli? That's it. Akudim is always one. That's why it's called Akudim, because it's all bound into one.
Omnam gam sham lo na'asu kelim gemurim la'aseret nekudot ha'orot hahem. Even that isn't considered complete. Omnam kol aseret hakelim hem bechinat keli shel Keter bilvad. Wow. So even those kelim of the ten are kelim only in relation to the keli of Keter, the top part.
Peirush, hineh noda shekol sefirah usefirah min ha'eser sefirot kelulah mikol eser sefirot. There we go: dots. Right, the dots, exactly. You have 100 dots, basically. You have ten sefirot, each divided into ten. I have the Keter of Keter, the Keter of Chochmah, the Keter of Binah, the Keter of—Each one of the ten has its own Keter. You have it across and you have it going down. If you make the chart of the 100, you would write across the top: Keter, Chochmah, Binah, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, Malchut. That's the—Or, actually, you could write Keter, Keter, Keter, Keter, Keter, Keter, Keter, Keter across, right? And then going down you'll put the first Keter, then Chochmah, and so on, all the way down. And then, right? It descends. So therefore, the second Keter is going to be—So I think if you put it—No, if you put all the Ketarim across—Let me try to do it. Let's see. Maybe one of the books has it. Did you bring a Reb Michal? One of Reb Michal's books has it.
No, it's going to be like this. It's going to be like this, watch. No, it's going to be like this. Oh, okay, okay, okay, okay, okay, watch, watch. Keter. I got it, watch. It's going to be like this: Keter, Chochmah, Binah, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod. So here you're going to have...