We will now clarify the matter of the beating of theinner lightand thesurrounding lightagainst one another, which leads to the purification of thepartitionand the loss of the final level ofopacity (ovyut).
2
כי בהיות שני האורות הללו הפוכים זה מזה, וקשורים יחד שניהם במסך שבמלכות דראש אדם קדמון, על כן מבטשים ומכים זה בזה. פירוש, כי אותו זווג דהכאה הנעשה בפה דראש אדם קדמון, דהיינו במסך שבמלכות דראש הנקראת פה, שהיה הסבה להלבשת אור פנימי דאדם קדמון על ידי האור חוזר שהעלה (כנזכר לעיל אות י"ד), הנה הוא גם כן הסבה ליציאת האור מקיף דאדם קדמון. כי מחמת שעיכב על אור אין סוף מלהתלבש בבחינה ד', יצא האור לחוץ בבחינת אור מקיף, דהיינו כל אותו חלק האור שהאור חוזר אינו יכול להלבישו כמו הבחינה ד' עצמה, הוא יצא ונעשה לאור מקיף, כנזכר לעיל בדיבור הסמוך. הרי שהמסך שבפה הוא סבה שוה לאור מקיף כמו לאור פנימי.
Since these two lights are the opposites of one another, and they are both connected to each other in the partition ofMalkhutof theheadofAdam Kadmon, they therefore beat and collide with one another. Meaning, thefusion through collisionthat takes place in themouthof theheadofAdam Kadmon– that is, in thepartitionof theMalkhutof theheadcalledmouth,49As was explained in previous sections, there is a process through which the vessels are modified in order to be able to receive and enclothe the supernal light. The partition that is placed above the fourth level called Malkhut initially creates returning light that transforms the vessels from receiving vessels into vessels that can receive in order to give. In this way, they have the potential to be able to absorb the supernal light, which is entirely giving. At first, the vessels exist only in their initial “root,” or potential, form. This root form can be thought of as purely theoretical, like a blueprint for the fully formed vessel. This theoretical form is called the head” of the partzuf, because the head is associated with the theoretical world of thought. Subsequently, the vessel of Malkhut expands to fully form the lower part of the partzuf, the body, in which the sefirot vessels are now fully formed and no longer theoretical. During this phase, Malkhut can be thought of as a mouth because it lies at the bottom of the head. Additionally, in kabbalistic thought, a mouth represents the part of the body that translates one’s thoughts, which exist in the realm of the theoretical, into actualized, expressed words. The Malkhut of the head serves as the vehicle that allows the supernal light to be contained in the body of the partzuf, the completed form of the vessels of the returning light. It serves to actualize the containment of the supernal light, bringing it from the theoretical stage of the head to the actualized form of the body. Thus, it is called the “mouth of the head.”which caused theenclothingof theinner lightwithinAdam Kadmonby means of thereturning lightthat the partition raised (as stated in section #14# above) – is also the cause of the emergence of thesurrounding lightofAdam Kadmon. Through the partition preventing the light ofEin Soffrom beingenclothedin the fourth level, the light emerged outward in the form ofsurrounding light. That is, that entire part of the light that thereturning lightcannotenclothe, that the fourth level itself was meant to enclothe, emerges and becomessurrounding light, as stated in the previous section. Thus, thepartitionin themouthis equally the cause of both thesurrounding lightand theinner light.
לג) ועתה נבאר ענין הביטוש דאור פנימי ואור מקיף זה בזה, המביא להזדככות המסך ולאבידת בחינה אחרונה דעביות.
We will now clarify the matter of the beating of the inner light and the surrounding light against one another, which leads to the purification of the partition and the loss of the final level of opacity (ovyut).
כי בהיות שני האורות הללו הפוכים זה מזה, וקשורים יחד שניהם במסך שבמלכות דראש אדם קדמון, על כן מבטשים ומכים זה בזה. פירוש, כי אותו זווג דהכאה הנעשה בפה דראש אדם קדמון, דהיינו במסך שבמלכות דראש הנקראת פה, שהיה הסבה להלבשת אור פנימי דאדם קדמון על ידי האור חוזר שהעלה (כנזכר לעיל אות י"ד), הנה הוא גם כן הסבה ליציאת האור מקיף דאדם קדמון. כי מחמת שעיכב על אור אין סוף מלהתלבש בבחינה ד', יצא האור לחוץ בבחינת אור מקיף, דהיינו כל אותו חלק האור שהאור חוזר אינו יכול להלבישו כמו הבחינה ד' עצמה, הוא יצא ונעשה לאור מקיף, כנזכר לעיל בדיבור הסמוך. הרי שהמסך שבפה הוא סבה שוה לאור מקיף כמו לאור פנימי.
Since these two lights are the opposites of one another, and they are both connected to each other in the partition of Malkhut of the head of Adam Kadmon, they therefore beat and collide with one another. Meaning, the fusion through collision that takes place in the mouth of the head of Adam Kadmon – that is, in the partition of the Malkhut of the head called mouth,49As was explained in previous sections, there is a process through which the vessels are modified in order to be able to receive and enclothe the supernal light. The partition that is placed above the fourth level called Malkhut initially creates returning light that transforms the vessels from receiving vessels into vessels that can receive in order to give. In this way, they have the potential to be able to absorb the supernal light, which is entirely giving. At first, the vessels exist only in their initial “root,” or potential, form. This root form can be thought of as purely theoretical, like a blueprint for the fully formed vessel. This theoretical form is called the head” of the partzuf, because the head is associated with the theoretical world of thought. Subsequently, the vessel of Malkhut expands to fully form the lower part of the partzuf, the body, in which the sefirot vessels are now fully formed and no longer theoretical. During this phase, Malkhut can be thought of as a mouth because it lies at the bottom of the head. Additionally, in kabbalistic thought, a mouth represents the part of the body that translates one’s thoughts, which exist in the realm of the theoretical, into actualized, expressed words. The Malkhut of the head serves as the vehicle that allows the supernal light to be contained in the body of the partzuf, the completed form of the vessels of the returning light. It serves to actualize the containment of the supernal light, bringing it from the theoretical stage of the head to the actualized form of the body. Thus, it is called the “mouth of the head.” which caused the enclothing of the inner light within Adam Kadmon by means of the returning light that the partition raised (as stated in section #14# above) – is also the cause of the emergence of the surrounding light of Adam Kadmon. Through the partition preventing the light of Ein Sof from being enclothed in the fourth level, the light emerged outward in the form of surrounding light. That is, that entire part of the light that the returning light cannot enclothe, that the fourth level itself was meant to enclothe, emerges and becomes surrounding light, as stated in the previous section. Thus, the partition in the mouth is equally the cause of both the surrounding light and the inner light.