## Introduction to Sulam Commentary Chapter 46

###### Introduction to Sulam Commentary 46:1
[Introduction to Sulam Commentary 46:1](https://torahapp.org/share/book/Introduction%20to%20Sulam%20Commentary/r/46:1)

**שלש אותיות מ' ל' צ' שבצלם**
מו. המוחין דגדלות, דהיינו אחר שהמלכות חזרה וירדה ממקום בינה למקומה עצמה, ובינה ותפארת ומלכות חזרו למדרגתם, ונשלמה המדרגה בחמשה כלים כח"ב תו"מ, ובחמשה אורות נרנח"י (כנזכר לעיל אות י"ח), שזה נבחן שהמלכות שהוא סוד י' שנכנסה ל'אור' ועשתו ל'אויר', חזרה ויצאה מן ה'אויר', וחזר ה'אויר' להיות 'אור' (כמו שנתבאר שם) – יש להבחין במוחין אלו שלש מדרגות, המרומזות בשלש אותיות מ' ל' צ', שהוא סוד 'צלם'.

**The Sefaria Sulam, 2023:**
**The Three Letters of *Tzelem*: *Mem*, *Lamed*, *Tzaddi*** 
46. **The** **brains** **of** **maturity**⁸⁶, a process which ultimately causes the descent of *Malkhut* from *Bina*, the place *Malkhut* occupied as a result of the second constriction. That constricted state split apart every level from *Nekudim* downward, pushing *Bina*, *Tiferet* and *Malkhut* of the level to the level below. This constricted state is called “the state of immaturity,” while the reverted state, in which *Malkhut* descends and the rectification of lines is completed, is the “state of maturity.” The resulting structure of the flow of the light of *Ḥokhma* into lower levels is referred to as the “brains of maturity.” is the state **after the** ***Malkhut*** **reverted and descended from the place of** ***Bina*** **to its own place, and** ***Bina*****,** ***Tiferet*****, and** ***Malkhut*** **returned to their** **level****, and the** **level** **was completed with** all **the five vessels,** ***Keter*****,** ***Ḥokhma*****,** ***Bina*****,** ***Tiferet*****, and** ***Malkhut*****, and with** all **the five lights,** ***nefesh*****,** ***ruaḥ*****,** ***neshama*****,** ***ḥaya*****, and** ***yeḥida*** **(as stated in section 18 above).** This state is that **in which the** ***Malkhut*****, which constitutes the mystical meaning of the *yod* that entered the *or*** (light) **and turned it into *avir*** (air), **reverted and left the *avir* so that the *avir* once again became *or* (as explained there).**⁸⁷ entering the *or* (light) and turning it into *avir* (air). **Three** **level****s can be discerned in these** **brains****, which are alluded to by the three letters of *mem*, *lamed*,** and ***tzaddi*, which is the mystical meaning of *tzelem*** (image)**.**⁸⁸ will be elaborated upon in the next sections.

footnotes:
⁸⁶ This section discusses the structure resulting from the rectification of lines of the previous sections. As discussed above, in order for the rectification of lines to take place, the yearning from below (the ascent of “feminine waters“) triggers a flow from above the level of Arikh Anpin
⁸⁷ See section 17 above for a full description of the meaning of the yod
⁸⁸ The concept of tzelem


###### Introduction to Sulam Commentary 46:2
[Introduction to Sulam Commentary 46:2](https://torahapp.org/share/book/Introduction%20to%20Sulam%20Commentary/r/46:2)

מדרגה א': היא שלש ראשונות דבינה שנתקנו באו"א עלאין, שהם בסוד הכתוב “כי חפץ חסד הוא", ואינם מקבלים חכמה לעולם. ולפיכך נבחן בהם שאין הי' יוצאת מ'אויר' שלהם. כי 'אויר' הוא סוד קומת רוח, שהם חסדים, אשר באו"א נבחנים החסדים האלו לשלש ראשונות ממש, ואין להם ענין להוציא הי' מאויר שלהם. והם הנקראים ם' דצלם, שאות זו רומזת שיש בהם ארבעה מוחין: חכמה, בינה, ימין דדעת, ושמאל דדעת, שכל מוח כלול מעשר ספירות, והם ם' ספירות. ועוד רומזת, שהמוחין סגורים, כמו בטבעת שהיא צורת ם', שלא לקבל חכמה.

**The Sefaria Sulam, 2023:**
**The first** **level** of the brains of maturity **is the first three of** ***Bina*** **that were established as** ***Abba*****and *Imma Ila’in*****,**⁸⁹ and *Imma* *Ila’in* (literally “supernal father and mother”) is the name for the *partzuf* formed out of the first three of the level of *Bina* that was ejected from the head of *Arikh Anpin* as a result of the second constriction and the ascent of *Malkhut*. **since they constitute the mystical meaning of the verse “For He delights in mercy,**” **and** they **never receive** ***Ḥokhma*****.**⁹⁰ of *Arikh Anpin*, like all *Bina* levels, do not receive the light of *Ḥokhma* but only the light of giving (the “mercy” referred to in the verse). **Therefore, in their case the *yod* never leaves their *avir*, for *avir* is the mystical meaning of the** **height** **of *ruaḥ*, which is** the light of **giving****.**⁹¹ is retained for the first three of *Bina*, as they remain unchanged in terms of their relationship with the light of *Ḥokhma* even after *Malkhut* descends from *Bina*. This is a height of *ruaḥ* because this light is associated with *Ze'er Anpin*, a level that is primarily the light of giving, with an illumination of the light of *Ḥokhma* within it. Thus, the light of *ruaḥ* can be thought of as the “air” (*avir*) environment within which the light of *Ḥokhma* is enclothed. **In the** *partzuf* of ***Abba* and *Imma*, this** light of **giving** **is considered the actual first three, and they** therefore **have no reason to remove the *yod* from their *avir*.**⁹²) of a level of *Bina* are the light of giving, not the light of *Ḥokhma*. This means that the removal of *Malkhut* from the *sefira* of *Bina* during the reversion of *Malkhut* has no impact on the kind of light within the first three of a level of *Bina*, since *Malkhut* only affects the light of *Ḥokhma*. Since these first three *sefirot* are not affected by this reversion, they are called “air” (*avir*) which symbolizes the light of giving, while “light” (*or*) symbolizes the light of *Ḥokhma*. **They are called the *mem***⁹³ has the numerical equivalent of 40, and, in the word-ending form of the letter, is shaped like a closed ring. **of *tzelem*, since this letter alludes to the fact that they contain four** **brains****:** ***Ḥokhma*****,** ***Bina*****, the right of** ***Da’at*****, and the left of** ***Da’at*****.**⁹⁴. The most well-known count is that of ten, comprising *Keter*, *Ḥokhma*, *Bina*, *Ḥesed*, *Gevura*, *Tiferet*, *Netzaḥ*, *Hod*, *Yesod* and *Malkhut*. This count can be thought of as the “core” *sefirot*, the root ingredients of everything in existence. However, an alternative count of ten *sefirot* removes *Keter* and adds the *sefira* of *Da’at* after *Bina*. *Da’at* is not a true substitute for *Keter*, as it is not one of the core *sefirot*. Instead, it is a pseudo-*sefira* formed during the process of rectification of lines. During this process, and as a result of the second constriction, two columns of light are formed, one associated with the right (the light of giving), and one associated with the left (the dynamic of receiving the light of *Ḥokhma*). These two columns are described as in conflict, unable to “work together” and therefore unable to serve their function of merging and transmitting supernal light to lower levels. The rectification of this conflicted state comes through a middle line or column of light that ascends from below and mediates between the two sides. The root of this middle column is *Da’at*, the pseudo-*sefira* constructed to unite the opposing sides. Because this line is a mediator between the right and left sides of giving and *Ḥokhma*, it is said to have a left and right aspect. **Each of the** **brains** **is comprised of ten** ***sefirot*****, and** thus **they are forty** ***sefirot*****,** the numerical value of the letter *mem*. The letter *mem* **also alludes to the closed form of the** **brains****, like the ring that is the shape of the *mem*, preventing them from receiving** ***Ḥokhma*****.**⁹⁵ do not receive the light of *Ḥokhma* (only the light of giving), but serve as a conduit for the light of *Ḥokhma* to travel to the levels below.

footnotes:
⁸⁹ Abba
⁹⁰ See the footnotes in the previous sections that extensively explain this point. The first three of Bina
⁹¹ In other words, the state of avir
⁹² As explained in the previous sections, the “first three” (meaning, the first three sefirot
⁹³ The letter mem
⁹⁴ There are a number of ways to count and categorize the sefirot
⁹⁵ As was explained in the previous sections, the first three of a level of Bina