פתיחה לפירוש הסולם 65

סה. ועל דרך זה ממש יצאו שלשה פרצופי ו"ק, שהם: ישסו"ת וז"א ומלכות, אלא שיש בהם שני הבדלים:

65. In this exact same manner, the three partzufim of the six extremities emerged, which are Yisrael Sabba and Tevuna, Ze’er Anpin, and Malkhut.¹⁶¹This section describes the process of the “birthing” of the partzufim of the six extremities, contrasting them to the previous examples of partzufim of the first three. However, there are two differences between them:

א'. שבהם אין התחתון יוצא מפה דראש דעליון הסמוך לו, אלא מפה דראש דעלי עליונו. כי למשל ז"א, אינו יוצא מפה דראש דישסו"ת, אלא אחר שישסו"ת נעשה פרצוף אחד עם או"א, שהם עלי עליונו. וכן הנוקבא אינה יוצאת מפה דראש ז"א, אלא אחר שז"א עלה לאו"א. וכן פרצוף עתיק דאצילות, לא יצא מראש הראשון דנקודים, אלא מראש הס"ג דא"ק. והטעם הוא, כי אלו הראשים שהם בבחינת ו"ק משורשם, אינם ראויים לזווג עם האור העליון, באופן שיוכלו להאציל פרצוף תחתון.

a. In these partzufim, the lower partzuf does not emerge from the mouth of the head of the upper partzuf that is adjacent to it, but rather it emerges from the mouth of the head of the partzuf above its adjacent upper partzuf. For example, Ze’er Anpin does not emerge from the mouth of the head of Yisrael Sabba and Tevuna, but rather Ze'er Anpin emerges only after Yisrael Sabba and Tevuna becomes one partzuf with Abba and Imma, which is the partzuf above Ze’er Anpin’s adjacent upper partzuf.¹⁶²Abba and Imma Ila’in is the partzuf above Yisrael Sabba and Tevuna, which is the partzuf above Ze'er Anpin. During the rectification of lines, Yisrael Sabba and Tevuna, the lower seven of Bina of Arikh Anpin (discussed in sections 41-43 above) reconnects at a certain point with the upper three of Bina of Arikh Anpin, which are Abba and Imma Ila’in, as discussed in the previous sections. Similarly, the Nukba¹⁶³The Nukba refers to the lowest partzuf, corresponding to the level of Malkhut. does not emerge from the mouth of the head of Ze’er Anpin, but rather it emerges only after Ze’er Anpin has ascended to Abba and Imma.¹⁶⁴This ascent takes place in the rectification of lines described in the earlier sections of this work. Likewise, the partzuf of Atik¹⁶⁵This refers to the Keter level partzuf of the world of Atzilut. It is formed from the third level partzuf of the world of Adam Kadmon, which is the Sag/Bina level of Adam Kadmon, and the level from which the world of Nekudim originates. of Atzilut does not emerge from the head of the first partzuf of Nekudim, but from the head of the Sag of Adam Kadmon. The reason for this is that these heads, which are considered six extremities at their roots, are unfit to fuse with the supernal light in such a manner that they could emanate a lower partzuf.¹⁶⁶Yisrael Sabba and Tevuna, Ze'er Anpin, and the world of Nekudim are all partzufim/levels of six extremities (the world of Nekudim is the six extremities level of Adam Kadmon). Accordingly, such a level cannot generate a new partzuf due to its lower positioning relative to the supernal light.

והבדל ב' הוא בענין ההלבשה. כי פרצופי ו"ק אינם מלבישים על שלש ראשונות דגוף דעליון שלהם, שהוא חג"ת, אלא על ו"ק דגוף דעליון, שהוא נה"י שמחזה ולמטה. כי להיותם ו"ק משורשם, אינם יכולים להאחז בשלש ראשונות דגוף של העליון.

b. The second difference concerns the enclothing. The partzufim of the six extremities do not enclothe the first three of the body of their upper partzuf, which is Ḥesed, Gevura, and Tiferet, but rather they enclothe the six extremities of the body of the upper partzuf, which is Netzaḥ, Hod, and Yesod, which are from the chest and below. The reason for this is that as the lower partzufim are six extremities from their roots,¹⁶⁷Since these lower partzufim are partzufim of the six extremities, they are inherently lower, and subsequently only cover the lower portion of the body of the upper partzuf, that of Netzaḥ, Hod, and Yesod (these three are considered the lower sefirot of the partzuf, and are thus the six extremities. The Ḥesed, Gevura, and Tiferet of the upper partzuf is considered the “first three” here, the “upper” part of the partzuf). they cannot hold onto the first three sefirot of the body of the upper partzuf.

ונתבארו היטב שני ההבדלים מפרצופי שלש ראשונות לפרצופי ו"ק: אחד בענין היציאה, שרק פרצופי שלש ראשונות יוצאים מפה דעליון הסמוך להם, מה שאין כן פרצופי ו"ק, שיוצאים מעלי עליון. ואחד בענין הלבשה, שרק פרצופי שלש ראשונות יכולים להאחז בחג"ת דעליון, שהם שלש ראשונות דגוף, מה שאין כן פרצופי ו"ק, שאינם נאחזים אלא מחזה ולמטה, דהיינו רק בו"ק דגוף.

The two differences between the partzufim of the first three sefirot and the partzufim of the six extremities have thus been thoroughly explained. One concerns the emergence, that only the partzufim of the first three emerge from the mouth of the upper partzuf that is adjacently above them. This is not the case for the partzufim of the six extremities, because they emerge from the partzuf above the adjacent upper partzuf. The other concerns the enclothing, that only the partzufim of the first three can hold on to the Ḥesed, Gevura, and Tiferet of the upper partzuf, which are the first three sefirot of the body.¹⁶⁸As described in the preceding sections, when a partzuf of Ḥokhma (a partzuf of the first three) emerges, it enclothes the preceding partzuf of Keter from the mouth and below. This means it enclothes the “first three” of the body, the sefirot of Ḥesed, Gevura, and Tiferet. In contrast, the partzufim of six extremities can only enclothe their preceding partzufim from the chest and downward, meaning, the six extremities of the body, which are Netzaḥ, Hod, and Yesod. This is not the case for the partzufim of the six extremities, since they hold on only from the chest and below, that is, only the six extremities of the body.