Splendor of the King

Before the sparks were sorted and clarified, the levels of Zun the male and female personas, Zeir Anpin and Nukva were greater than all other rectifications. The reason the "primordial kings" referring to the seven kings of Edom who died, symbolizing the broken vessels of the world of Tohu are mentioned is that their names never change. They exist forever, as our sages mentioned regarding the "ministers" and "those who minister to Him." These kings are more eternal than all other previously mentioned kings. However, regarding the names of the Ban the divine name associated with the physical world and the feminine, they belong to the lower union for the purpose of a four-month pregnancy original: "עיבור ד' דמזמנין לש"ון", a technical term for a specific stage of spiritual development. These are greater than all. This is why the upper kings mentioned earlier ruled. For the lower union for this pregnancy is much greater than all the unions of the rectifications. This is because eventually all the kingdoms can rise level by level until they reach the "nest." All these foundations were given to us so we could enter within. After a small amount of mercy is rectified for him, he can ascend. Through this, we will not need to be led by another after death, but can be rectified during our lifetime. However, there is a distinction in this if the soul is from the portion of Chesed Loving-kindness or is Chesed itself, as will be explained. Similarly, it is clarified further in the words of Moharchu Rabbi Chaim Vital.

(Sign 18) Parashat Bo 42b, the Female of the Chariot of Man, Etz Chaim page 9

Following the explanation of Rabbi Chaim Vital regarding the ten Sefirot divine emanations in the form of circles: In order to also explain the ten Sefirot in the "upright" form, take this general rule. After this image was made, it was written about it as follows: In this discourse, it is explained that the ten Sefirot are arranged in the image of a man with 248 limbs. These are called vessels and intellects. Within them is the essence of the lights, called the "Divine Essence." This is like the lower human being who possesses a body and a soul. For the void of the upper world is comprised of ten Sefirot, containing both essence and vessels. This matter of the essence refers to the internal lights that shine inside the vessels. They are the aspect of Chochmah Wisdom which is inside Chesed Loving-kindness, and so on, as written regarding the soul of man. Remember this rule: wherever you find the term "lights" in the Tikunei Zohar, the intention is the internal soul within the ten Sefirot. The term "body" refers to the vessels themselves. After these three aspects of lights and vessels are explained, you must know other details in the Tikunim. The secret of the Shekhinah Divine Presence is the aspect of the lights, which are the essence of the internal soul within the vessels. The lights are divided into three aspects: Internal Light and Surrounding Light. The Surrounding Light encompasses and returns to the ten Sefirot called vessels. Every aspect that clothes itself within the vessels is like the soul entering the limbs of a man to animate them and shine within them. This is called "internality," and its light is called Internal Light. However, this light is diminished, as it must be able to clothe itself and be contained within the vessels. There is an aspect of light greater than it which the vessels cannot endure or contain within their interior. This light remains as a Surrounding Light upon them from the outside. It shines for them while encompassing them. This matter also corresponds to the lower human being. See the glosses later on.

(Sign 19) Terumah 136, "They shine and sparkle," Etz Chaim, Gate 7

Know that the vessels, which are the "body" of the world, are the aspect of the Hebrew letters. Included in them are the "crowns" original: תגין, the small decorative strokes on Torah letters which are the Nefesh the lowest level of the soul. Through the "breath of the vision," the body was made for the fetus, as its crown. As mentioned in the Tikunim on page 12, "how many bodies You prepared for them to be called bodies in relation to the garments that cover them." Chesed Loving-kindness is the right arm, and so on. Since the crowns are sheltered in the letters, the body and soul are included together in the "breath of the vision." All of them are called by the aspect of "speech." The vowels are the "crown" and the aspect of the Ruach the middle soul level/spirit. These are the ten Sefirot in their fullness, in the secret of "the waters are counted," as mentioned in Terumah 136. These shine and sparkle in the rotation of the "Upper Point" the emanation of Wisdom. Thus, they are the form of Chochmah Wisdom. You also know from Parashat Sukkah regarding the number of garments that the emanation of Tiferet Beauty/Harmony is called "number" and it is the Ruach. Thus it says, "and we call them ten Sefirot." Afterwards, "You prepared garments for them." It follows that the ten Sefirot are the essence, which are the vowels within the letters. They are covered by the "Upper Wisdom," called the "Upper Point." The three letters Aleph, Lamed, Heh original: ע"ל, possibly referring to the name EL there are called vowels. This is the secret of the name Mah the divine name of G-d with the numerical value of 45 which is the path of Atzilut Emanation. It is known that the name Mah corresponds to "Man" as hinted in Wisdom. For the ten Sefirot are the ten letters of the name Mah. This is the secret in Tikunei Zohar page 78b: "And the wise" are those of the vision who are included in the throne. The primary Point is in its palace. Nine points hang

from it and are seen. This means that the three referring to the first three emanations are Binah Understanding from which the vision comes. The "beginning" is Chochmah Wisdom from which the points and the ten Sefirot originate. Wisdom is called "a point in its palace" because it is inside the palace of Binah, which clothes Wisdom.

(Sign 20) Mishpatim 111a, "There is an enlightened one above," from the writings of the Ari, Etz Chaim page 45

Now we must give a reason why the Yesod Foundation returned and surrounded them, ascending to the Da'at Knowledge above the Chesed and Gevurah. This is because the Yesod is called Maskil Enlightened/Intellect due to its beauty. As mentioned in Mishpatim 111a, "there is an enlightened one above and an enlightened one below." This is also hinted at in Pekudei 228 regarding Joseph, who is the Maskil. During the afternoon prayer, Zeir Anpin couples with Leah. Then it is revealed why they end at the holy place of Zeir Anpin. Afterwards, he couples with Leah, who reaches only to his chest. But in this matter, the nine-month pregnancy rules the lower thirds of Zeir Anpin, and he ascends to the upper face of Tiferet. There he couples with Leah. This is the superiority of Yesod over the other Sefirot: it can ascend to Da'at whenever it wishes. This is the secret of the morning blessing where the holy Zeir Anpin is everywhere. The reason for this advantage is that there was no supporting power that could ascend to Da'at from the power of the soul of Zeir Anpin. The "Holy Name," as known, was an aspect of a skin-like covering. It did not have the ability to bring down the drop of union into the female during the time of coupling to draw actual Chesed from the Da'at. Know that this matter is like a material for Zeir Anpin in the inner part of Yesod.

Alternatively, from the upper part of Yesod, the Tiferet of Zeir Anpin is made during the time of his growth. From the aspect of a diminished Yesod, the Tiferet is made. In this aspect, he couples with Leah. Therefore, the Yesod now ascends above the Tiferet. Furthermore, in order to bind with the Chesed and Gevurah to bring the "splendor of the king" and the essence of Wisdom and Understanding, he now reaches to Da'at above Tiferet. For the female is called "the crown of her husband."

(Sign 21) Bo 38, "As long as she has not received the male," Etz Chaim 67b

Its explanation: The name Adonai Lord indicates Judgment, as is known. Its final letters indicate Judgment. In the Zohar, there is a reference to the letter Lamed, which is the aspect of Mercy that sweetens the Judgment within it. This Lamed points to the name Ehyeh I Shall Be which is Mercy. This is why the Kingdom is called "thirty." The final letters in them are Judgment, with the letter Chet which is Mercy, and then it is "weak judgment." You already know that the secret of all the vessels is the three Gevurot Strengths/Severities. Each Gevurah is called Judgment. The five judgments together have the numerical value of 280 the Hebrew word for 280 is Sach. It is found that these 280 sparks, called the Five Judgments, spread out until the number of 280 sparks, all included in the Five Kindnesses. This is the secret in Parashat Pekudei regarding the "Hardened Spark" original: בוצינא דקרדינותא, a technical term for the primordial force of restriction that threw 280 sides. This means that for this reason, judgments are awakened from it. This "Hardened Spark" is the aspect of the power of reception that opens all the Sefirot, as mentioned at the beginning of the Tikunim. It is called a "color within the womb." All those kings who died emerged from the body of this Hardened Spark. Afterwards, it threw 280 sides. These sparks that it threw were a complete union of the primordial kings and essences that were joined and died. They contained 280 sparks. Afterwards, through the Five Holy Judgments, they are multiplied into a "drop for life." These were sweetened and rectified—those primordial kings who were 280, as mentioned in the Idra Rabba 135. They were sorted, and the refuse was removed from them. The clarified part among them ascended in the secret of the "pregnancy" within the womb of the Mother the emanation of Binah. This is the secret of throwing sparks to 280 sides. The vessels and the Kingdom were sorted from all of them within the arrangement, through the Hardened Spark.