Rosh, Toch, Sof, and Dressing of the Partzufim on One Another
50) As was stated above, there are two kinds of Malchut in each Partzuf: Malchut that makes a Zivug and Malchut that prevents the light from entering. Because of the Zivug de Haka’a that occurs on the Masach of the first Malchut, the 10 Sefirot of the Reflected Light emerge. They rise and dress onto the Upper Light, dividing it into ten Sefirot de Rosh, i.e., purely the roots of the Kelim.
Then this Malchut expands downwards from the Masach via the ten Sefirot, spreading by the ten Sefirot de Guf, which means dressing of the light in the finished Kelim.
The ten Sefirot de Guf are divided into two parts: the Toch and the Sof. The position of the ten Sefirot deToch is from the Peh to the Tabur, where the lights dress in the Kelim. From the Tabur down to the “Sium Reglav” is the place of the ten Sefirot de Sof and Sium. It means that here Malchut restricts the reception of the light in each Sefira, having reached the maximum corresponding to the particular size of the Masach, until it reaches Malchut de Malchut, which is totally unfit to receive the light.
This stage is called “the toe-tips of the Partzuf”. From that point and below there is an empty space devoid of the light (“Halal Panuy”). Both kinds of ten Sefirot deToch and Sof descend from the ten Sefirot de Rosh and are included in Malchut Mizdaveget, since it has power to dress the Ohr Hozer on the Ohr Elion.
There is also the force of the Masach that prevents the light from entering Malchut and raises the Ohr Hozer. These two forces are merely the roots, the germs of the Kelim. Then the first force of dressing the light from the Peh to the Tabur in the Toch of the Partzuf is activated, while the second restricting force starts acting in the ten Sefirot de Sof and Sium, from the Tabur down to the Sium Reglav.
If we examine the entire Partzuf, i.e., the Rosh, Toch and Sof as a single whole like the common ten Sefirot, it turns out that the Rosh corresponds to the Sefirot Keter, Hochma and Bina – KaHaB, Gimel Rishonot, Gar (the three first Sefirot). Toch, i.e., the area from the Peh to the Tabur corresponds to the Sefirot Hesed, Gvurah, and Tifferet (HaGaT). Siof, i.e., the area from the Tabur and below corresponds to the Sefirot Netzah, Hod, Yesod and Malchut (NHYM).
51) One also has to know that TA was referred exclusively to the Ohr Hochma, which was in the Kli, the 'desire to receive', which ended in the Behina Dalet. A Tzimtzum was made and the Masach was created on this specific Behina. The Ohr Hassadim, however, was not restricted at all, since its Kli is the 'desire to bestow', which has no Aviut, and whose properties do not differ from those of the Creator, hence require no correction.
As was already stated, the Creator’s light is one and indivisible; the Ohr Hochma and the Ohr Hassadim are inseparably connected and spreading together, filling the vessels. According to its inner properties, the Kli distinguishes various kinds of pleasure in the light – the Ohr Hochma (pleasure from the direct reception of the light) and the Ohr Hassadim (pleasure from the equivalence of the vessel’s inner properties with those of the Creator).
Therefore when, after TA, the light exits from the Kelim, the Ohr Hassadim stops spreading in Malchut as well as the Ohr Hochma, while there was no Restriction on the Ohr Hassadim. If the Ohr Hassadim had been able to enter Malchut, which resisted the light of Hochma, the light would have been shattered in it, for the Ohr Hassadim would have had to completely separate from the Ohr Hochma. Nevertheless, since that is impossible, Malchut Mesayemet is left quite empty of even the light of the Hassadim.
52) Now, we can understand what the 10 Sefirot from the Tabur and below are. It would be wrong to say there is only the Ohr Hassadim without any Ohr Hochma. There has to be some faint luminescence of the OhrHochma called VAK bli Rosh (6 ends without a head). There are 10 Sefirot in any Partzuf: the Gar is Keter, Hochma, and Bina: the Ohr Hochma is present there in all its greatness. Hesed, Gvurah, Tifferet, Netzah, Hod and Yesod form VAK, where there is the Ohr Hassadim and a little Ohr Hochma. The tenth Sefira Malchut remains empty.
53) And now let us examine the order in which the Partzufim Galgalta, AB and SAG dress on one another. It is known that each subsequent Partzuf emerges from the Masach de Guf of the previous one after losing its Aviut, ascending, and merging with the Masach de Rosh.
A Zivug de Haka’a with this screen is made on two kinds of the Reshimot left in the Masach de Guf of the previous Partzuf: Aviut and Hitlabshut. The Partzuf that emerges from the Rosh of the previous one descends to its Guf and dresses onto it, i.e., on its root, the Masach de Guf.
In fact, the Masach of the new Partzuf and Malchut Mizdaveget are supposed to descend to the Tabur of the previous Partzuf, since that is the place of the root and the attachment of the new Partzuf. However, owing to the Ohr Makif and Pnimi, the Masach of the previous Partzuf lost the last Behina de Aviut. Thus, only Behina Gimel de Aviut (Chazeh) remained; hence, the Masach and Malchut of the new Partzuf have no connection with the Tabur of the previous one, but only in its Chazeh, where it is attached as a branch to its root.
54) Therefore, the Masach of the new Partzuf (AB) descends to the Chazeh of the previous one (Galgalta). With the help of a Zivug de Haka’a with the Upper Light it creates the ten Sefirot de Rosh from the Chazeh and above – up to the Peh of the previous the Partzuf, where its Malchut de Rosh is. The lower Partzuf is unable to dress the ten Sefirot de Rosh of the higher one, because it is born from the Masach de Guf of the higher Partzuf and not from its head.
Each subsequent Partzuf can attain only the Guf of the preceding one, its root, and not the Rosh – the calculations, the thoughts and the mind of the previous Partzuf. Next, the screen creates ten Sefirot de Guf of the new Partzuf from the Chazeh down to the Tabur of the previous one, while from the Tabur and below, there are ten Sefirot de Sium of the previous Partzuf. In other words, there is Behina Dalet, with which the new Partzuf cannot work due to the loss of the last Behina de Aviut during the weakening of the screen.
Therefore, the position of the Rosh, Toch, and Sof of the Partzuf AB is from the Peh de Galgalta to theTabur. At that, the Chazeh de Galgalta is the Peh de AB, i.e., Malchut Mizdaveget, and the Taburde Galgalta is the Sium de AB (Malchut Mesayemet).
55) The order of the creation of the Partzuf AB from Galgalta applies to the formation of the rest of the Partzufim, down to the lowest Sefira of the world of Assiya. It consists in the fact that each subsequent Partzuf emerges from the Masach de Guf of the previous one. After the Masach loses its strength, it ascends and merges with the Masach of Malchut de Rosh of the preceding Partzuf, making a Zivug de Haka’a with it. Then it descends to the Chazeh of the previous Partzuf and there, after a Zivug with the Upper Light, theten Sefirot de Rosh arise as well as ten Sefirot Toch and Sof de Guf, thus forming the Partzuf AB of the world of Adam Kadmon.