כח) ואחרי זה חזר ונשנה אותו הזווג דהכאה על מסך המתוקן שבכלי מלכות שאין בו רק עביות דבחינה ג', ואז יצא עליו רק קומת חכמה, ראש וגוף. כי מתוך שחסר במסך העביות דבחינה ד', אין בו רק ארבעה כלים: כתר חכמה בינה תפארת. ועל כן אין מקום באור חוזר להלביש רק ארבעה אורות לבד, שהם חיה נשמה רוח נפש, וחסר בו אור היחידה, ונקרא "ע"ב דאדם קדמון".
Subsequently, the samefusion through collisionwas repeated on thepartitionthat was placed on the vessel ofMalkhutthat now has only up to theopacity (ovyut) of the third level.40The opacity of the fourth level was already purified, or removed, in the first fusion described in the previous section, in which the first partzuf emerged. The author of the Sulam explains the mechanism of this purification in the sections that follow.Accordingly, only the structural height ofḤokhma, both headandbody, emerge from it. On account of the lack of theopacityof the fourth level in thepartition, it contains only the opacity of four vessels:Keter,Ḥokhma,Bina, and Tiferet. Consequently, there is only the capacity in thereturning lightto clothe four lights alone, which areḥaya,neshama,ruaḥ, and nefesh, and the light ofyeḥidais missing. Thispartzufis called “Ab (or ayin-bet) of Adam Kadmon.”41As the author of the Sulam explained above, the vessels always emerge from highest (Keter) to lowest (Malkhut). Since the returning light is now formed from a partition that is lacking some opacity, that of the level of Malkhut, it cannot form the vessel of Malkhut. As a result, it only forms the vessels of Keter, Hokhma, Bina, and Tiferet. By contrast, when the different levels of the supernal light emerge to be contained in vessels, it is the lowest levels that emerge first: nefesh, then ruah, and so on. When the vessel of Malkhut is missing because the partition has been purified of the fourth level of opacity, the highest light of yeḥida cannot be received in the vessels. Therefore, the light of nefesh is contained in Tiferet, ruaḥ in Bina, neshama in Ḥokhma, and ḥaya in Keter. The structure that emerges, which is missing the vessel of Malkhut and the light of yeḥida, is the partzuf of Ab. This pattern continues with the successive purification of each level of the partition.
2
ואחר כך חזר אותו הזווג דהכאה הנזכר לעיל על מסך שבכלי מלכות שאין בו רק עביות דבחינה ב', ואז יצאו עליו עשר ספירות ראש וגוף בקומת בינה, והוא נקרא "פרצוף ס"ג דאדם קדמון", שחסרים בו שני הכלים דזעיר אנפין ומלכות ושני האורות דחיה יחידה.
Then that same aforementionedfusion through collisionis repeated on thepartition that was placed on the vessel ofMalkhutthat now has only up to theopacityof the second level, so that then only the tensefirotof the structural height ofBina, consisting of both headandbody, emerge from it. This structure is called the “Sag (or samekh-gimmel) partzuf of Adam Kadmon,” which lacks the two vessels ofZe’er Anpin, or Tiferet, andMalkhutand the two lights ofḥayaandyeḥida.
3
ואחר כך יצא הזווג דהכאה על מסך שאין בו רק עביות דבחינה א', ואז יצאו עשר ספירות ראש וגוף בקומת תפארת. וחסרים בו שלשה כלים בינה זעיר אנפין ומלכות, ושלשה אורות נשמה חיה יחידה, ואין בו אלא רוח ונפש מהאורות, המלובשים בכתר חכמה דכלים, והוא הנקרא "פרצוף מ"ה וב"ן דאדם קדמון". וזכור כאן את ערך ההפכי שבין כלים לאורות כנזכר לעיל באות כ"ד.
After that, thefusion through collisiontakes place on thepartitionthat has only up to theopacityof the first level, and then the tensefirotof the structural height ofTiferet, both headandbody, emerge. This partzuflacks the three vessels ofBina,Ze’er Anpin, andMalkhutand the three lights ofneshama,ḥaya, andyeḥida. It contains only the lights ofruaḥandnefesh, which areenclothedin the vessels ofKeterandḤokhma. This is called the “Mah (or mem-heh) and Ban (or bet-nun) partzuf of Adam Kadmon.”42Generally, Mah and Ban are two separate partzufim. At this point, however, prior to the second constriction, the partzuf of Mah is not distinctly identifiable.In this context, recall the inverse relationship between the vessels and the lights described in section #24# above.
כח) ואחרי זה חזר ונשנה אותו הזווג דהכאה על מסך המתוקן שבכלי מלכות שאין בו רק עביות דבחינה ג', ואז יצא עליו רק קומת חכמה, ראש וגוף. כי מתוך שחסר במסך העביות דבחינה ד', אין בו רק ארבעה כלים: כתר חכמה בינה תפארת. ועל כן אין מקום באור חוזר להלביש רק ארבעה אורות לבד, שהם חיה נשמה רוח נפש, וחסר בו אור היחידה, ונקרא "ע"ב דאדם קדמון".
Subsequently, the same fusion through collision was repeated on the partition that was placed on the vessel of Malkhut that now has only up to the opacity (ovyut) of the third level.40The opacity of the fourth level was already purified, or removed, in the first fusion described in the previous section, in which the first partzuf emerged. The author of the Sulam explains the mechanism of this purification in the sections that follow. Accordingly, only the structural height of Ḥokhma, both head and body, emerge from it. On account of the lack of the opacity of the fourth level in the partition, it contains only the opacity of four vessels: Keter, Ḥokhma, Bina, and Tiferet. Consequently, there is only the capacity in the returning light to clothe four lights alone, which are ḥaya, neshama, ruaḥ, and nefesh, and the light of yeḥida is missing. This partzuf is called “Ab (or ayin-bet) of Adam Kadmon.”41As the author of the Sulam explained above, the vessels always emerge from highest (Keter) to lowest (Malkhut). Since the returning light is now formed from a partition that is lacking some opacity, that of the level of Malkhut, it cannot form the vessel of Malkhut. As a result, it only forms the vessels of Keter, Hokhma, Bina, and Tiferet. By contrast, when the different levels of the supernal light emerge to be contained in vessels, it is the lowest levels that emerge first: nefesh, then ruah, and so on. When the vessel of Malkhut is missing because the partition has been purified of the fourth level of opacity, the highest light of yeḥida cannot be received in the vessels. Therefore, the light of nefesh is contained in Tiferet, ruaḥ in Bina, neshama in Ḥokhma, and ḥaya in Keter. The structure that emerges, which is missing the vessel of Malkhut and the light of yeḥida, is the partzuf of Ab. This pattern continues with the successive purification of each level of the partition.
ואחר כך חזר אותו הזווג דהכאה הנזכר לעיל על מסך שבכלי מלכות שאין בו רק עביות דבחינה ב', ואז יצאו עליו עשר ספירות ראש וגוף בקומת בינה, והוא נקרא "פרצוף ס"ג דאדם קדמון", שחסרים בו שני הכלים דזעיר אנפין ומלכות ושני האורות דחיה יחידה.
Then that same aforementioned fusion through collision is repeated on the partition that was placed on the vessel of Malkhut that now has only up to the opacity of the second level, so that then only the ten sefirot of the structural height of Bina, consisting of both head and body, emerge from it. This structure is called the “Sag (or samekh-gimmel) partzuf of Adam Kadmon,” which lacks the two vessels of Ze’er Anpin, or Tiferet, and Malkhut and the two lights of ḥaya and yeḥida.
ואחר כך יצא הזווג דהכאה על מסך שאין בו רק עביות דבחינה א', ואז יצאו עשר ספירות ראש וגוף בקומת תפארת. וחסרים בו שלשה כלים בינה זעיר אנפין ומלכות, ושלשה אורות נשמה חיה יחידה, ואין בו אלא רוח ונפש מהאורות, המלובשים בכתר חכמה דכלים, והוא הנקרא "פרצוף מ"ה וב"ן דאדם קדמון". וזכור כאן את ערך ההפכי שבין כלים לאורות כנזכר לעיל באות כ"ד.
After that, the fusion through collision takes place on the partition that has only up to the opacity of the first level, and then the ten sefirot of the structural height of Tiferet, both head and body, emerge. This partzuf lacks the three vessels of Bina, Ze’er Anpin, and Malkhut and the three lights of neshama, ḥaya, and yeḥida. It contains only the lights of ruaḥ and nefesh, which are enclothed in the vessels of Keter and Ḥokhma. This is called the “Mah (or mem-heh) and Ban (or bet-nun) partzuf of Adam Kadmon.”42Generally, Mah and Ban are two separate partzufim. At this point, however, prior to the second constriction, the partzuf of Mah is not distinctly identifiable. In this context, recall the inverse relationship between the vessels and the lights described in section #24# above.