Raising of MAN of Zat de Nikudim to Aba ve Ima
92) We have already explained that, because of Malchut rising to Nikvey Eynaim (caused by the TB) and the emergence of the world of Nikudim in Katnut, each level divided into two parts. GE, remain on their level and are therefore called Kelim de Panim, and AHP, which fall from their level to the lower one and are called Kelim de Achoraim. Thus, each level now consists of inner and outer parts. The AHP de Keter of the world of Nikudim is inside the GE de Aba ve Ima. The AHP de Aba ve Ima fell into the GE de ZON of the world of Nikudim.
93) From this, it follows that, when the new light AB-SAG comes to a certain level, it lowers Malchut to its previous place in the Peh de Rosh and leads the world of Nikudim to the state of Gadlut. With this, the AHP return to its level, complementing it to ten Sefirot-vessels and Sefirot-lights. The GE, of the lower level, rises together with the ascending AHP. This is because nothing disappears in the spiritual world. If the lower level were connected with the AHP of the upper level in Katnut, it would also remain attached to it during Gadlut. In other words, during the rise of the AHP, the lower level acquires the properties of the upper.
94) When Aba ve Ima receive the light AB-SAG, their Malchut naturally descends to the Peh de Rosh and their AHP rise from the lower level of the ZON, taking with it the GE de ZON to the level of Aba ve Ima, constituting a single whole with it and allowing it to receive the light of this level. The ascent of the ZON to Aba ve Ima is called raising MAN.
95) The ascent of ZON to Bina, i.e., the raising MAN, places Bina face-to-face with Hochma. As we know, each Zat (seven lower Sefirot) is a ZON; therefore, when Zat rose together with the AHP de Aba ve Ima to the level of Aba ve Ima, they turned to MAN as regards the 10 Sefirot de AVI. Then Bina returns to a face-to-face state with Hochma de AVI and passes the luminescence of the Ohr Hochma to ZON (Zat de Nikudim).
96) However, the rise of ZON to Aba ve Ima does not mean they disappeared from their place. Nothing ever disappears in the spiritual world and a change of place does not lead to disappearance of any particular object from its place as it happens in our world. Only a minor addition to the previous state is meant in spirituality: an object moves to another place while remaining where it was. The same refers to ZON, which rose to Aba ve Ima and retained their original position.
97) We should also understand that the ZON rising to Aba ve Ima, together with their AHP (raising MAN), receive the Ohr Hochma from a Zivug between Aba and Ima, and then descend to their place. They do not disappear from the level of Aba ve Ima, since such disappearance would lead to stopping a Zivug between Aba and Ima and a consecutive change of their position to Achor be Achor. This will prevent the spreading of the Ohr Hochma in the ZON below, because Bina by nature does not need the Ohr Hochma, only the Ohr Hassadim.
It needs the light of Hochma only for passing it on to ZA in answer to its request. If the request stops, the light of Hochma ceases to descend. Only the raising of MAN de ZON to Aba ve Ima returns them to a face-to-face Zivug and resumes the passage of the Ohr Hochma to ZA. Hence, the ZON must always be above, constantly renewing their request for Ohr Hochma.
As we have already stated, any change of place in the spiritual worlds is just an addition to the previous state. Consequently, the ZON are above and below, simultaneously. The GE de ZON that is above passes the light below to GE de ZON.
98-99) We can now understand what the Sefira Da’at, which appeared in the world of Nikudim, is. As was stated above, such a notion was absent in the Partzufim of the world of AK. There were just the 10 Sefirot of KaHaB ZON, and the rise of the screen to Peh de Rosh; the notion “Raising MAN” still did not exist. The Sefira Da’at emerges because of the MAN de ZON rising to Aba ve Ima and its permanent staying there. From the world of Nikudim and further, we already speak about the Sefira Da’at and the Sefirot are now called the HaBaD ZON. The Sefira Da’at is also called Hey (5) Hassadim, Hey (5) Gvurot, since ZA, which remained there, is Hey (5) Hassadim, and Nukva is Hey (5) Gvurot.
100) We should not think that there are 9 or 11 Sefirot. Since the Sefira Da’at emerged in the world of Nikudim, it seems to complement the 10 Sefirot with the 11th. It is not so, because in reality it is the ZON, which raised MAN to Aba ve Ima and stayed there. There are two kinds of ZON: the first are in their place below and receive the light of Hochma; the second are in Aba ve Ima above, with a constant request for this light. Therefore, they cannot be considered an addition to the 10 Sefirot.