Godssecret's Weblog

July 4, 2011, 5:56 pm
Filed under: ABA, Arich, Atik, IMA, Nakavah, parzufim, TEVUNAH, YISRAEL SABA, Z"A

updated May 16 2017

The Center Column  in Z”A and Nakavah in Atzilut, Beriah, Yetzirah and Asiyah,
 is the Tree of Knowledge.
When Z”A takes mochin((brains) together of Chuchmah and Bina  he is called
is called the “Tree of Life”.
 The “chitzonim” (external) are the forces of evil which hover around the holy
sefirot above and try to nourish off any holy energy they can take through the sins of mankind.
       DAT (knowledge) is not a sefirah. DAT  is a outer manifestation of Keter. Keter is the crown. It is too sublime for it to be absorbed and experienced within the body. But Keter flows through  Chuchmah (creative inspiration-wisdom) and Binah (understanding). This gives birth to  DAT. This DAT is Keter revealed within the body. DAT is protected  the “Chitzonim” (external forces of evil) can not nourish where there is a vessel for Imma.

The “Chitzonim” are able to grasp control of and dominate the light of DAT that is revealed below the chest of Z”a. As there is no vessel of Imma there.
Abba is superior to Imma, the “Chitzonim” cannot grasp there at all, for the vessels and lights of Abba are completely overwhelming for them. Abba pushes off all
the “Chitzonim” completely,

The Chassadim “stomim” (concealed – closed) are from the chest of Z’a and above where there is  there the “mesach” of the Yesod of Imma. The revealed chassadim are from the chest and below. First there spreads out chassadim in Z’a, then givurot. From this is made the middle pillar. The chassadim spread in Z’a from dat and below.1 The Yesod of Imma is as a tent of “succah”.2 Chasadim cover the 2 arms, which are wings allowing one to rise from Asiyah to Yetzera. The Chassadim of the 2 arms are “stommim” (closed), they cannot be revealed below. The source of these Chassadim is in Dat. These Chassadim spread out and lights are renewed from them.3 3 Chassadim fell from the Yesod of Imma to the Yesod of Z’a. These are the Chassadim of Teferet, Netzauch and hod.4 3 chassadim fell from the Yesod of Imma into the Yesod of Z’a. These being Chaga”t of N”h and teferet of Z’a. The 3 givurot that are sweetened are called “children”. The other 2 givurot below are aspects of N”h, they are not sweetened. They are 2 Hvyh of ב ” ן . As the Chassadim rise above they sweeten also these 2 givurot. Givurot not sweetened are “dinim gimorim”. There seizes in them the “chitzonim”.5 The first 3 sefirot of Yesoi”t can recieve Chuchmah of Abba and Imma even if it is without Chassadim. Only in the 7 lower sefirot of Yesoi’t Chuchmah can’t illuminate without Chassadim. In its first 3 sefirot it can.  Abba and Imma can draw to themselves Chuchmah from “Chuchmah Stima” of Arich even without Chassadim. The lower 7 sefirot of Yesoi’t require Chassadim to draw Chuchmah, as Chuchmah is full of “dinim” making “Machlacot” between the right and the left. Its nessesary for Z’a to raise “mym nukvin uniting the right and left. Raising “mym nukvin” to Yesoi’t unites the Right and left “kav” of Yesoi”t including Chuchmah in Chassidim. Then Chuchmah can illuminate. 6

       It’s taught in Chasdei David Chesed of Arich illuminates the Yesod of Atik in Dat of Arich, which illuminates the מצח (forehead) of Arich which is Chesed in the mouth of Imma. It is the “will of wills” of the מצח . From the מצח of Arich illuminate the 8th “dikna” of Arich, נוצר which is רצון  , that illuminates the מצח of Abba and Imma. From there to the מצח of Z’a illuminates till the eye of Z’a. Thus giving ability to look into the מצח of Arich by its light. 7 All 10 sefirot of Atzilut go out from the wholes of the eyes of A”k. First they went out without tikun (fixing-this is igullim). Then with tikun (yoshar). First A”k eminated “iggulim”, the aspect of Nefesh of A”k The 10 “iggulim” of A”k encompass and surround the “makiff ” (surrounding light) of  “yosher”. After there went out “yosher” the ruach of A”k.  The “Makiff” of “aor yosher” of  A”k surrounds upon the 10 sefirot “Iggulim” of Atik. The 10 “Iggulim” of Atik surround the “aor makiff” of “Yosher” of Atik. The Makiff of “Yosher” of Atik surrounds the “Iggulim” of Arich. The 10 “iggulim” of Arich surround the “Aor Makiff” of “Yosher” of Arich. “The Aor makiff” of “Yosher” of Arich surround the 10 “Iggulim” of Abba and Imma. “Aor makiff” of “Yosher” of Abba surrounds the 10 “Iggulim” of Imma, and these surround the “Yosher” of Imma. The “aor Yosher” of Imma  surrounds the Iggulim of Z’a. The “iggulim” of Z’a  surround the “Makiff Yosher” of Z”a.8   Cleansing is becouse of Malchut, the aspect of “din” that goes in them. The 320 sparks of z’a rise to Bina. There are 5 more sparks of chaga’t and nh’y of Bina. These will be raised with the comming of masiach. May that day come quickly G-d willing. The greatness of all parzufim is by rising Malchut to Bina. So Bina decends to the “parsa”, and Z’a rises to the place of Bina.9 The 5 parzufim adorn each other as garments. Nakavah opens openings to Z’a dressing to it, Z’a dresses to Yesoi’t, Yesoi’t to Abba and Imma and Abba and Imma dress to the 7 lower sefirot of Arich. Yesoi”t dresses to the belly of Arich. Yisreal Saba to the right, tevunah to the left. From the throat to the belly of Arich dresses Abba and Imma. The throat of Arich is Binna. Here is the conclusion of the Yesod of Atik (delight of Atik ends at understanding רצון ). Abba is on the right and Imma is on the left beneath Arich. Abba and Imma dress in Arich from His throat until the parsa of arich. Z’a dresses from the belly of Arich. All the parzufim of Atzilut have a head with aspect of Chaba’d except Arich which has only Ketter and Chuchmah. They are the Skull and “moch Stima”. Bina is not in the head of Arich only in the throat. From this aspect Bina is called Keter as it is a crown to Abba and Imma. Also in this way the ג “ ר of Arich is different from other parzufim whose head is organized as 3 pillers, while Arich has Keter on top of Chuchmah, and Binna is below in the throat. The head of Arich is structured this under that. Chesed of Chuchmah of Arich enters and goes until the end of the throat of Arich. Dat of Arich is beneath Bina. It decends below the throat of Arich. Dat includes 5 Chassadim and 5 Givurot.10

There are three different types of light that issue from Arich and reach the intellect of Z”A The first type of light from Arich going to Z”a is the radiance that issues from the Supernal Chesed of Atik and extends until the 13th rectification of the beard of Arich Anpin, which is called the mazal, and from there a radiance is drawn down until the dat situated between Abba and Ima and serves to unite and couple them together.

The second light that issues from Arich Anpin the radiance of mocha setima’ of Arich Anpin through the hairs of the head and beard. They extend until the head of Z’”a, The third light is the radiance that issues from the forehead of Arich. It extends until the forehead of Z’ A, and destroys all aspects of severe judgment present on the forehead of Z”A,

The 3 heads of Ketter are called חד “ ר (“chesed, din , Rachamim”). Even though ketter is all Rachamim.11 Atik is known by “apiryon”.12 The Kamarna Rebbe teaches that the “apiryon” of Atik are (control) Keter Chuchmah Bina. “apiryon” of Z’a are Chesed Givurah and Teferet. While the “apiryon” of Nakavah are Netzauch Hod and Yesod.13 The head of Arich has Chuchmaha and Bina נעלם . The head of Z’a is Chuchmah and bina mammash. Keter on the head is hairs in the skull. This is נזרקודש called אליהונזר . These hairs draw from above down to the shoulders being Chesed and Givurah. So Chesed and Givurah are enjoined by Chuchmah and Bina.14

      Atik is the aspect of delight. Atik includes everything within itself. It is a aspect of revelation of Ayn-soff in the “midot” of Z”a. Accordingly from delight is drawn revelation of Radl”a, by this is the true “gadlut” of Z’a. All this is from Bina called Ima who draws the yichud of all Atzilut. Abba is Chuchmah, which is the essence of “bitul” (nullification). Bina builds upon this “Bitul”. Keter relates only in the aspect of  “bitul”.15      

       Parzufim are completed in the secret of their “hairs”. This is done by rising Malchut to Bina, Chuchmah and Keter by the hairs of the head. (raising aspects of the parzuf, resulting in decent of “aor Yosher”) The hairs of the “dikna” (beard) go to Malchut , Teferet and Binna. Half of Bina Teferet and Malchut fell out of the head and cleave to the lower jaw in the secret of the hairs of the “dikna”, becouse they fell from the level of hair of the head there is in them more “dinim”.  All this is the aspect of the vessel of the hair. The light of them is drawn from “Chuchmah Stima”. From the “kotze d share” (tip of hair) of Arich goes out “moch stima”. All the hairs are fine hallow tubes. From their end goes out flow. By way of the hairs light is drawn to the parzuff below. Through these lights are made 13 “kotze d share” from portions of the light of Chuchmah, Bina , Dat. The vessels their source is according to the light in them. In them are 3 vessels of Keter Chuchmah and half of Bina.16 The “mesach” (curtain) of the Parzuf is also called rekia. It is according to the rising of Malchut to Bina. Judgements of the “mesach” of  ו “chereek” push the serpent away from nourishing from the left pillar. In general there are 3 “mesach” (curtains) in Atzilut.  

       Tzimzum א is at the belly of A’k.17 The first  rekia is at The place of the mouth of Arich, it is Malchut of “din”. This “mesach” serves Atik. It is the source of All. There goes out Bina, Teferet and Malchut (of Chaba”d) from Arich to Abba and Imma. Here is made a closing to Chuchmah. Abba and Imma need “Zivug elyon” in the mouth of Arich in the secret of the letters גיכק (letters from lips) and   אחה “ ע (letters from throat) . This provides for their “mochin”.  The rest of the head of Arich (as atik is in tzizum א )Ketter and Chuchmah alone. This is called the first rekia, Atik is not included in Tzimzum ב (as this is tzimzum א) . As Atik is the aspect of “reaching down not reaching down”. In The “rekia” in the chest of Arich goes out Binna Teferet and Malchut of Chaga”t of Arich to Yesoi”t of Z’a.18 They are judgments of “tzimzum” ב . From it goes out from the power of raising the “mesach” of Bina. (pushing it up to a higher place of revelation, and away from the place of the klipot)19 Raising Malchut to Bina is “tzimzum” ב.20 Tzizum ב rises מ “ ה of A”k to ס “ ג of A”k.21 According to the conclusion of Tzimzum ב is the going out of Bina Teferet and Malchut (Chaga”t of Arich to Yesoi”t of Z’a) in their decent to all levels below. Zu’n is not enjoined to recieve the supernal light becouse there rules over it (the supernal light) the Malchut of “Tzimzum” א .(as it relates to the nanhaga of Malchut)22 A “rekia” is in the water dividing between Z’a and “kadosh Kadoshim” which is Arich and Abba.23 Through the “mesach” of Atzilut light dresses to Bria as light goes out of the feet of Atik transcending the feet of Arich until illuminating the feet of Zu’n. The “mesach” from Atzilut to Brea is made from Binna which is called שפה (flow). From it goes out הבל breath and קול (voice). 24 In Z’a the “klippot” only damage in the realm of “tzimzum” ב, becouse in “tzimzum” א Z’a is internal vessels.(which are not susceptible since this is nature itself, no freewill exists at this level of chuchmah) This is the secret of, man was created “Yashar”. The “aor Yashar”  of “Tzimzum” א of Zu’n is upon the Nefesh Ruach and Nashama of Sadeekem. The “Reshimu” of “Tzimzum”  א is Malchut of Abba and Imma (soul called Chyah the Nashama is from Yesoi”t), which is the גר of Binna. “Tzimzum” א is Akudim of A”k. “Zimzum” ב rises Malchut to Binna which is Yesoi’t.25 From “tzizum” א there blossoms in all worlds Arich, Abba and Imma.(as this is tzimzum of Abba who is Always with Imma) From “tzimzum” ב  is revealed Yesoi’t and Zu’n of Atzilut.26 Nakavah has no internal vessel. (The Ruach has certain attained set midot that will not degrade, not so the nefesh. Its personality is not so defined but is impressionable. The Nefesh incarnates from tzimzum א, din doesnt change easy) 27 Malchut itself is not enjoined to “mochin” of “Aor Yashar”, as it is from “tzimzum” א . Its tikun is from rising and being included in Rachamim which is Bina28 In Nakavah are 2 points one sweetens in Bina and is Rachamim. (it is included in the aor Yoshir of Malchut, the Rachamim of Bina is its source) The second point is called “locked” is the judgment of “tzimzum א “, which is without sweetening. The first point is called open the second locked. If a man does not merit it is locked. The second point is not enjoined to the supernal light, becouse the “tzimzum” is so great upon it. (As this is Tzizum of Binna, revealing regulating revelation to all below. This aspect of animal nature can’t be fixed-changed easily) The supernal light is only recieved by the first point of Malchut called open. Which hided the second point within the first. According to the revelation of the second point it rules (the Nashama must express it self throught the Nefesh, one’s given according to their nature Nefesh of Nefesh). Of these 2 aspects of Malchut one is right and one is left. According to this correction of Malchut there is enjoined to receive “mochin”.  

  1. 1Atz Chyim

  1. 2Mhl p.5

  1. 3Shar Ruach Hakodesh p.144

  1. 4Safer Lekutim p.219

  1. 5Safer Lekutim p.183

  1. 6Sulam on Zohar Shir haSirim p. 59,51

  1. 7Rachovot HaNahar p.44, Chadai David p.205

  1. 8Arba Maod Shekel Kassef p.21

  1. 9sulam on zohar Lech Lecha p.6,Magid of Koznitz Ner Yisrael p.79

  1. 10Shar Cavanot p.284,Mavua Sharim p.113,165,Chadei David p.205,Shomer Emunim p.128

  1. 11Shari Ramcha”l p.12

  1. 12Zohar Bamidbar p.288b

  1. 13Aor Eniyim p.224

  1. 14Aor Yakar Vol 2 p. 167

  1. 15Aor eniyim p.32

  1. 16Sulam on Zohar Nasso p.53,Aor Eniyim p.214

  1. 17Sulam on Zohar Chadash Acray Mot  

  1. 18   “             “      Toldot p.132 ,Yitro p.9,R. Semach on Idra p.113

  1. 19Sulam on Zohar Mishpotim p.6

  1. 20Zohar Tikunim p.274

  1. 21Rachavot HaNahar p.46

  1. 22Sulam on Zohar Yitro p.124

  1. 23Sulam on Zohar Sifra Dizanuta p178b

  1. 24Shar Cavanot p.14,Aor Enyim p.67,Rachavot HaNahar p.45

  1. 25Sulam on Zohar barashit p.127

  1. 26    “             “      Tikunim p.176

  1. 27Bait Shar Cavanot #83

  1. 28Sulam on Tikunney Zohar p.280




Finding Joy and Delight

Nothing illuminates the eyes of a man as secrets of the Torah. Rabbi Shimon bar Yochi said secrets are the “light”. If one learns correctly they will pray correctly, do mitzvot correctly all in simcha  (joy) in good spirit. If one prays and knows “cavanot” (meditations) of Teffila there is no greater joy in the world than this.1 After the soul goes above to the world of yetzera. The soul rises by way of the gillgulim, the soul of the planets which is Asiyah it rises to the birds of song of the “hachelot” (the palaces) of the lower gan aden. From there the soul can rise palace by palace to the upper Gan Aden. Those who serve Hashem in joy are received in the Palace called “atzom Shamym” (essence of Heaven), what great joy this is. The Vilna Goan in Safer Hachalot teaches that the light of lightening is in Hod (splendor) of Bina (Divine Understanding). From the lightening of “botzina kadisha” are 12 illuminations are given in the reception of the 22 letters of the Torah in “hachel Atzom Shamayim”. Here is “The angel of face”  . The whiteness of Atik floats on red till here in “Atzom Shamayim”. Here is revealed “Chesed Elyon”. “Dinim” are illuminated as here shines the Ruach in the face of the king. Here is the white Ruach (Spirit) illuminating the whiteness of life. Here You must say your sign. Here are all the garments. As it says “Hod and hadar are her garments”. This is the “hachel” of Hod. Here is “Chashmal” (voice of God) . Here are 378 illuminations. They are the 370 lights from the “Tepuchin” (apples). The beauty of Adam was from the glow of Aba as He had a Nashama from Aba of Atzilut, Chava’s Nashama was from Ima of Atzilut. Adam could not look at the face of Chava after they were turned face to face. As she had 370 myriad lights in her face..1 In the second verse of the Torah it states “ Ruach elokim moved on the face of the waters “ This is the spirit of Mashiach. In order to manifest the spirit, which we have been waiting for since creation in full revelation Rabbi Moshe Cordevero teaches in Pardes Remonim that we need “din” (judgment), but in the aspects of chesed and teferet. This “din” makes joy and increases flow. This is the din of Masiach.1

Every sadeek needs to pray for healing of sick people, barren women and  every man’s individual lack. At times becouse of the individuals sins the sadeek’s prayer can be God forbid be prevented from helping the person. Then he needs to pray with all his thought for only the Glory of Hashem, raising and exulting Hashem’s glory. Then the complaining mouth will be closed. Then there will be to you תענוג (delight) and flow, as the cow wants to give more then the calf wants to suck.1 Torah is the source and root of the essence of light of the Nefesh Ruach Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).1

1. 1safer lecutim-ar’i p.427

1. 1Avodat Yisrael p.15

1. 1Pardes-Moshe Cordevero P.44

Faces of God



There are 5 parzufimof Atzilut. Each contains 5 parzufim. Each has 613 parts and is in the image of man. These parts include 248 limbs and 365 sinews. Each parzuf has 7 “Hachalot” (palaces). Each and every parzuf of A”k, Atzilut Bria Yetzera and Asiyah includes the parzufim called : Brain, Bone, Sinews, skin and parzuf Flesh. The 11 spices of incence coorespond to 11 gaps between the parzufim. Rabbi Yakov Abuchitzera teaches that there are 11 main sparks, curses, and spices in the incense and they correspond to Abba, imma, Yisrael Saba, Tevunah and the 7 sefirot of Zu’n of Bria Yetzera and Asyiah. 11 sefirot are 11 aspects of the kings who died. They are 7 from Zu”n and 4 from the back of Abba Imma and Yesoit. Rabbi Shalom Sharabi teaches מ”ה חדש went out to make tikun of All the parzufim of Atzilut cleansing Atzilut of Nikudot. Making klipa Noga of Atzilut (real soul food- חדש מ”ה made and makes the sparks rise) being The Nashama and its life force. Making Klipot Nogah of Bria of Good and Evil. So to in Yetzera and Asiyah. Purifying the 7 kings that died. They being ו”ה =11. As the “kidusha” in the klipa is devided into 11 aspects. These are 10 sefirot “penimi”, Being the Nashamot and the life force in them, And one “makiff ” upon them. Parralel to these are the 11 spice of Incense. All 10 of the sefirot is a complete parzuf except Teferet Dat and Yesod. Each of these includes 2 parzufim. So 9 sefirot are 12 parzufim. (Bina, Chuchmah, Dat-2 Chesed,Givurah,Teferet-2,Netzauch,Hod,Yesod-2) There multiplies on the face of the earth 12 פנים (faces), 12 Holy parzufim to the Nashamot. Each parzuf is made of all 5 making a total of 25 parzufim. Each of these 25 pazufim is made of 5 parzufim making a total of 125. All Parzufim of Bria, Yetzera and Asiyah go out of Zu’n of Atzilut. The 5 parzufim in Bria are as in Atzilut except Arich and Abba of Bria have only 6 corners, but Imma in Bria is a complete parzuf of 10 sefirot, She has only one “makiff”. Z”a of Bria has 2 “makiff”. In Yetzera Arich and Abba are in the aspect of only 3 sefirot on 3 sefirot . Imma, Teferet and Malchut of Yetzera each have only 6 corners. Imma of Yetzera has no “makiff”, Tereret has one “makiff,and Nakavah has 2. In Asiyah Abba is only a small point, but Arich is 3 sefirot included in 3 as the rest of the sefirot of Asiyah except Abba. This is becouse in Asiyah Arich is the middle pillar. All the parzufim must be refined as they are made of vessels and sparks of the 7 kings of “Olam Nikudim” that shattered to 320 aspects. Atzilut is shut in the “reshimu”. The world is according to vessels and not lights. From Yesod is the aspect of the body, inside is the soul. A”k of Atzilut, Bria, Yetzera and Asiyah is the tip of the י of 4 י ה ו “ ה. There are names of י ה ו “ ה in Binna, Z’a and Nakavah. They are drawn from א ל ה י “ ם . Every י ה ו “ ה is the aspect of eyes. This is the idea of round letters. ע”ב of A”k is from the head to the foot. ס”ג of A”k includes till the tammimand ears of A”k. Cooresponding to these makiff lights from the right ear of A”k, there goes out 10 lights penimi from the left ear of A”k. After there goes out from the nose of A”k lights dressing close and going out till swallowed in the beard of A”k. They are vessels but do not come together perfectly as a small חלל (empty space) is between them. These are the chitzon tammim of ס”ג of A”k are included in the יוד of יהו”ה. The middle tammim of ס”ג of A”k go out of the first ה”י of יהו”ה. They go out of the wholes of the nose revealing 10 sefirot penimi and makiff and the 6 below. 2 וא”ו of 2 ה are 2 sides of the nose, and a א is between making together a וא”ו. Light from the left nostril makes chaga”t of Zu”n (of A”k) a vessel of Chuchmah of aor makiff . ע”ב make changes through ס”ג from the ears of A”k. The Tammim of ע”ב of A”k go out the hair of A”k. Lights going out of the hair of A”k we have no permission to discuss. From the light of ס”ג of A”k there goes out the lights of the beard, ears,nose and mouth. ס”ג of A”k is from the ear to the belly. Lights of the mouth and nose are swallowed in the beard. Below on the left until the chest is made a chitzon vessel of ד of the back and this cooresponds to the makiff of the right. These are 7 vessels of Aor chozir. These are the 10 sefirot of nikudot (of A”k) called “rashut rabim”. They are in the aspect of iggulim alone. Each is separate from the other except the first 3 sefirot. The chitzon are more זך than the penimi.The nikudot of A”k stand between the belly and penimi. From the right ear of A”k goes out Aor Yashar alone, this Makif is bound with ה”י. This is the source of the 5 future Parzufim(all this is in A”k, before there emination). As 10 is the form ד”ו which is (form of) ה. These are 10 lights going out. מ”ה and ב “ ן of A”k dress to ס”ג and the tammim of A”K. Till the belly of A”k these are internal lights After tikun the source of ב “ ן is in Nakavah of A”k. From the Yesod of A”k goes a drop of “mym duchrin”, which is the secret of the name מ “ ה . מ”ה is the Yesod of “duchrah”. מ”ה goes out of the forehead of A”k. This is the idea of dominance of the Nashama. The Shomer Emunim, R. Argosi teaches that the essence of Godliness is ת פ ש ו (simple) It is not separated from Atzilut, as it is not divided.into portions. The Keter of A”k is א ח ד ו ת פ ש ו ת (simple unity). It has no relationship with any Divine names written in the Torah. Out of it unfolds a multitude of aspects. Keter of A”k is a vessel of Ayn Sof. It is as the parchment of the Torah is written on before any letters are inscribed. A”k is before all eminations. From the 10 sefirot of A”k are eminated 10 sefirot of Atzilut. The sefirot of A”k and Atzilut are all renewed completely. Its as lighting one candle as another. “kav Yosher” dresses in A”K. Light decends from A”k to Atzilut. There is a portion of Ayn Soff in A”k and not by “histosholut” (gadual unfolding), but only the Ayn Soff has power to create “yash-miAyin”. The Ayn Soff renews Atzilut, but to the Ayn Soff there is no changes or renewal. Ayn Sof is ר צ ו ן (will). A”k does have the aspect of vessels but they are of very fine light. With A”k is no aspect of “Zachor” or “Nakavah”. Also with Atik of Atzilut is no “Zachor” and “Nakavah” only face and back. Keter of Arich is Zachor, Chuchmah of Arich is Nakavah. Zachor and Nakavah do find their source in ע”ב Chuchmah and ס”ג Binna of A”k. These give birth to מ ” ה of A”k. The “penimi” and “Atzmut” of A”k we do not have permission of discuss or to be occupied in. Only what He eminates flowing through wholes and windows. These being the Ears , Eyes, nose, mouth and other parts of the head of A”k. In Ayn Soff and A”k there is no form at all. The Vessels of Atzilut have no limit or Measure, not a physical one. Their only restrictions are according to intellect. Before there was eminated A'”k there was Nothing. There was no aspect of ז מ ן (time). The sefirot of Atzilut are above “sedar Zamanim” (order of times). The sefirot themselves do not have the Existance of time “mammash”. Ketter is The Torah before creation of the world. This is Z”a. The 2000 years before creation are Abba and Imma. The light of Ketter in its source its face above and the rest of its lights in the secret of וא”ו it returns and spreads in the vessel of Keter in the aspect of mati lo mati (reaching down and not reaching). The lights enter and trace. This is the יוד which is male that dresses in the light of Chuchmah of the וא”ו in the meloy of the יוד is Nakavah. From the light that fell between them a vessel was made. Binna has י”ה as the meloy of יוד itself has Zachor and Nakavah. It does not include a vessel. Its order is like this

(female) דלת (Son of light)  וא”ו  (male) יוד . Like this (meloy) there is one vessel and in it are portions to every sefira, but the ד of the ה is divided to 14,000 years. From the Mouth and below is penimi of A”k. The form of דלת וא”ו יוד alludes to light standing to the right of the mouth. 2 forms of דלת וא”ו יוד being the chitzon part of vessel and penimiare standing to the left of the mouth (A”k). They extend down to the belly this is half of Teferet of A”k. The main part of this light is before A”k, but it does spread and go up. The nature of this vessel is switched to opposite , face to back. This is Akudim. From Yosher of A”k went our many lights going out from the ears,nose, mouth. Lights of the mouth of A”k are called “olam Akudim” (Malchut A”k). These are the lights of “yosher” alone, they do not have a aspect of “Iggulim”. There are lights from the eyes of A”k called “Akudim” these do have aspects of “Yosher” and “Iggulim”. These lights stand from the back of A”k until the feet and are called Nh”y A”k. (Light of the eyes of A”k is Chuchmah its עב of A”k, but at the feet its Nh”y from chuchmah of A”k) After 2 lights go out of the mouth of A”k (being ע “ב and ס”ג). They dress in and go out till the chest. This is at 1/3 Teferet of A”k. There there are vessels but they do not join them. The lower “tammim” of ס “ג is the secret of וא”ו that goes out of the mouth that reveals the 10 sefirot penimi and makiff of Akudim united. They are in one vessel. This vessel is from the 0 sefirot pennimi in the mouth of A”k, being malchut. In all these aspects of Malchut there goes out a light of one. First went out Malchut then went out Yesod till chesed adding power to נפשם that go out in the Yesod. These are all called Z’a after went out imma then chuchmah called Aba , them Keter called Arich. The י spreads out these lights called Malchut. All these 5 parzufim only have the aspect of Nefesh. Above them to the master of Nefesh is added Ruach, then Nashmah, Chayah until reaching Yechida. Then there illuminates 5 (parzuf) in Nakavah 4 in Z”a 3 in Imma 2 in Abba and 1 in Arich. All are Aor penimi. Here Zu’n stands face to face, Abba and Imma are lacking so are back to back. From the ה of the name light goes up in the mouth of A”k rising to its source, giving a correct portion to the Malchut is one י ה ו “ ה , its brain י is ע “ב. Its ה is the ear of A”k and reaches till the feet, it is ס “ג.. The ו is מ “ ה and goes out of the forehead of Ak. The final ה is ב”ן and is “Nikudim”. from אור חדש (new light) “penimi” of ב”ן goes out of breath from the belly. This is nikud cholum. From yesod goes out shurook to illuminate Chuchmah and Bina. The light of the eyes of A”k is revealed in the world of “nikudim” which is from the Belly of A”k and below. At the belly is מ “ה of A’k this is the ג “ר of Nikudim. ב”ן of A”k is the 6 corners of Nikudim. Then this light is channeled through the 8 dikna of the beard. The vessels that broke were from the eyes of A”k. Rabbi Shalom Sharrabi teaches that The “kav Yashar” dresses in Chuchmah and Binna of A’k through the parzufim. Including all parzufim until Malchut of Atzilut. Where there is made a מסך (screen-filter) that forms Atik of Bria. All parzufim of Bria receive from Binna of A’k, and Binna of Atzilut. This is Binna possessing in the Thrown. The lights decend throught the Parzufim dressing until Malchut of Bria where there is made a 2nd מסך. Z’a of A’k, Atzilut and Bria decend through the מסך to make Atik of Yetzera and all 5 parzufim of Yetzera. A 3rd מסך is made from Malchut of A’k, Atzilut , Bria, Yetzera. Through this מסך decends the 7 lower lights of Malchut of Yetzera which makes Atik of Asiyah and all 5 parzufim of Asiyah. This is the idea of Malchut possessing in a אופן . All 5 Parzufim of Atzilut is only the aspect of “6 corners” compared to A’k, being all from מ “ה of A’k and below (Atzilut is from the yichud of Abba and Imma of A”k, it is Z”a of A”k) . The 5 parzufim of A”k draw light of Ayn Soff for the parzufim of Atzilut.The Ayn sof illuminates until the first 3 sefirot of Yesoi”t. יהו”ה ה”אל is Arich Abba and Imma. Zu”n rises by tikun in Abba and Imma in By”a parzuf in parzuf. After tikun by Abba and Imma Zu’n rises to tikun in Arich. By this way is made all purifications until reaching their place in A”k. The 5 parzufim of Atzilut then can receive flow from ע “ ב of A’k, this is called revelation of “mochin” called “chayah”. This is when the Nashamot of Saddekem rise up to the belly of Arich of Atzilut. The ruach can rise to Nakavah of Atzilut, and the Nefesh rises up to Briah. The parzuf of Nakavah called Rachel begins in the back of the chest of Z’a where there stands the conclusion of the Yesod of Imma in Z’a. 5 Chassadim spread in Z’a from the Yesod of Imma which is at his chest to below, as there is the place of revealed Chassadim. From here its possible for the Chitzon to seize so its called “Atz dat”(This is the yesod of imma at the chest of Z”a-Atz Dat). Chassadim are dat of Z”a.