## Petichah LeChokhmat HaKabbalah Chapter 26

###### Petichah LeChokhmat HaKabbalah 26:1
[Petichah LeChokhmat HaKabbalah 26:1](https://torahapp.org/share/book/Petichah%20LeChokhmat%20HaKabbalah/r/26:1)

**חמשה פרצופי אדם קדמון**

**The Sefaria Sulam, 2023:**
**The Five** ***Partzufim*** **of** ***Adam Kadmon***


###### Petichah LeChokhmat HaKabbalah 26:2
[Petichah LeChokhmat HaKabbalah 26:2](https://torahapp.org/share/book/Petichah%20LeChokhmat%20HaKabbalah/r/26:2)

כו) אחר שנתבאר היטב ענין המסך שנתקן בכלי המלכות, שהיא הבחינה ד' אחר שנצטמצמה, וענין חמשה מיני זווג דהכאה אשר בו, המוציאים חמש קומות של עשר ספירות זו למטה מזו, נבאר עתה חמשה פרצופי אדם קדמון הקודמים לארבע עולמות אצילות בריאה יצירה עשיה.

**The Sefaria Sulam, 2023:**
**Having fully clarified the concept of the** **partition** **that was placed on the vessel of** ***Malkhut*****, which is the fourth level, after its** **constriction** (*tzimtzum*), **and the concept of the five types of** **fusion through collision** **against** the partition, **which produce five structures of ten** ***sefirot*****, one below the other, we will now clarify** the concept of **the five** ***partzufim*** **of** ***Adam Kadmon*****, which precede the four worlds of** ***Atzilut*** (Emanation), ***Beria*** (Creation), ***Yetzira*** (Formation), and ***Asiya*** (Actualization).


###### Petichah LeChokhmat HaKabbalah 26:3
[Petichah LeChokhmat HaKabbalah 26:3](https://torahapp.org/share/book/Petichah%20LeChokhmat%20HaKabbalah/r/26:3)

וזאת כבר ידעת, שהאור חוזר הזה שעולה על ידי זווג דהכאה ממטה למעלה ומלביש העשר ספירות דאור העליון, הוא מספיק רק לשרשי כלים, המכונים עשר ספירות דראש הפרצוף. ובכדי לגמור את הכלים, מתרחבת המלכות דראש מאותם העשר ספירות דאור חוזר שהלבישו לעשר ספירות דראש, והיא מתפשטת מינה ובה ממעלה למטה באותו שיעור קומה שבעשר ספירות דראש, ובהתפשטות הזו נגמרו הכלים, שהם נקראים גוף הפרצוף, כנזכר לעיל באות י"ד. באופן ששתי בחינות של עשר ספירות יש להבחין תמיד בכל פרצוף: ראש, וגוף. וזכור זה.

**The Sefaria Sulam, 2023:**
**You are already aware that this** **returning light** **that rises as a result of the** **fusion through collision** **from below to above and** **enclothes** **the ten** ***sefirot*** **of the supernal light is sufficient only** to form **the roots of the vessels, which are called the “ten** ***sefirot*** **of the** **head** **of the** ***partzuf*****.”**³⁶ gave above, when the friend rejects his host’s offer of a meal, the rejection repositions him as someone who can now *theoretically* receive in order to give. This new status is only theoretical because the giving has not yet transpired, and the receiver is only now prepared to receive the gift from this new position. When the friend ultimately receives the meal from his host in his new status as receiver in order to give, the vessels are then fully formed as *actual* receivers. The first modified state, in which the vessels are theoretically prepared to receive in order to give, is referred to as the “head” of the *partzuf*, the head being the seat of thought, representing the theoretical or conceptual, and the vessels are therefore referred to as “roots.” The subsequent state in which the vessels are actualized as receivers in order to give is referred to as the “body” of the *partzuf*, body representing that which occurs in practice, that which is actual, and the vessels are then considered to be fully formed. **In order to complete the vessels, the** ***Malkhut*** **of the** **head** **from among those ten** ***sefirot*** **of the** **returning light** **that** **enclothed** **the ten** ***sefirot*** **of the** **head** **expands and spreads itself** downward **from above to below,**³⁷ emphasizes here that *Malkhut* “spreads itself” because in this case the author is referring to the formation of the head and body of one *partzuf*, as opposed to comparing two different *partzufim*, which are each already complete with a head and body. In the formation of the *partzuf* described here, the author is describing the formation of a complete *partzuf*, where the head component expands and materializes as an actualized *partzuf* consisting of both head and body. **in the same** ***shiur koma*** **as the ten** ***sefirot*** **of the** **head****.**³⁸*,* and literally translates as “structural dimensions of height.” The structure varies from *partzuf* to *partzuf*. As the author of the *Sulam* explains, higher *partzufim* have more vessels and more lights (described as taller *partzufim*), and lower ones have less of each (described as shorter *partzufim*). The system of these patterns will be explained in detail over the next sections. **This expansion completes the vessels, which are called the “****body** **of the** ***partzuf*****,” as stated in section #14# above. Thus one should always distinguish between two levels of ten** ***sefirot*** **in every** ***partzuf*****:** **head** **and** **body****. Keep this in mind.**

footnotes:
³⁶ The impact against the partition represents the receiving vessels’ rejection of the supernal light of the Giver. This leads to the formation of a new receiving vessel: receiving in order to give. In the analogy that the author of the Sulam
³⁷ The author of the Sulam
³⁸ This term refers to the particular structure of lights and vessels of a given partzuf