פתיחה לחכמת הקבלה 35

לה) והנה הביטוש הזה נמשך עד שהאור מקיף מזכך את המסך מכל עביותו ומעלה אותו לשרשו העליון שבפה דראש. כלומר, שמזכך ממנו כל העביות שממעלה למטה, המכונה מסך ועביות דגוף, ולא נשאר בו רק השורש דגוף, שהוא בחינת המסך דמלכות דראש הנקראת פה. דהיינו שנזדכך מכל העביות שממעלה למטה, שהוא החוצץ בין אור פנימי לאור מקיף, ולא נשאר רק העביות שממטה למעלה, ששם עוד לא נעשה ההבדל מאור פנימי לאור מקיף, כנזכר לעיל בדיבור הסמוך.

This beating continues until the surrounding light purifies the partition of all its opacity (ovyut) and elevates it to its root above, which is the mouth of the head.⁵¹The beating of the surrounding light represents the constant insistence of the surrounding light to enter the vessel. The vessel of Malkhut resists this pressure, represented by the partition. Since the surrounding light is inexorable, over time it erodes the partition, degrading it so that it loses its opacity. This removal of opacity, which the author of the Sulam refers to as “purification of the partition,” causes the body of the partzuf to revert to the more theoretical form of the head of the partzuf, causing the body to merge and unite with the structure of the head. In other words, the surrounding light purifies the partition of the Malkhut of the body of all the opacity, that is, the opacity of above to below, which is referred to as the partition and opacity of the body.⁵²The “opacity of above to below” refers to the dynamic of the body of the partzuf receiving the supernal light, which flows from above. By contrast, “the opacity from below to above” conveys the opposite dynamic, of the returning light moving “upward” to serve as new vessels for the supernal light. In this state, the “separation” described here has not yet been achieved because the returning light only serves as theoretical vessels for the supernal light, the head that then expands to become the body. This purification leaves the partition of the body with only the root of the body, which is the same as the partition of the Malkhut of the head, called “mouth .” That is, the partition is purified of all the opacity that is of above to below, which separates the inner light from the surrounding light, and only the opacity from below to above remains, where this separation between the inner light and the surrounding light has not yet been achieved, as stated in the previous section.

ונודע שהשואת הצורה מדביקה הרוחניים להיות אחד. על כן, אחר שנזדכך המסך דגוף מכל עביות של הגוף, ולא נשאר בו רק עביות השוה למסך דפה דראש, ונעשה צורתו שוה אל המסך דראש, הנה נכלל עמו להיות אחד ממש, כי אין ביניהם מה שיחלק אותם לשנים, וזה מכונה שהמסך דגוף עלה לפה דראש. וכיון שנכלל המסך דגוף במסך דראש, נמצא נכלל שוב בזווג דהכאה שבמסך דפה דראש, ונעשה עליו זווג דהכאה מחדש, ויוצאות בו עשר ספירות בקומה חדשה הנקראת 'ע"ב דאדם קדמון', או 'פרצוף חכמה דאדם קדמון', והוא נחשב לבן ותולדה של הפרצוף הראשון דאדם קדמון.

As is known, the equating of form merges spiritual entities, unifying them into one. Therefore, once the partition of the body has been purified of the opacity of the body, and all that remains in it is the same measure of opacity found in the partition of the mouth of the head, its form is equal to the partition of the head. As a result, it is incorporated within the partition of the head, literally becoming one, as there is nothing between them that would divide them into two. This is referred as the partition of the body rising to the mouth of the head. Since the partition of the body is thus incorporated in the partition of the head, it is included again in the fusion through collision of the partition of the mouth of the head, and a new fusion through collision is performed upon it. A new structure of ten sefirot emerges from it, which is called “Ab (or ayin-bet), of Adam Kadmon,” or the partzuf of “Ḥokhma of Adam Kadmon.” This is considered a son and an offspring of the first partzuf of Adam Kadmon.