## Sulam on Zohar, Introduction

###### Sulam on Zohar, Introduction 42:1
[Sulam on Zohar, Introduction 42:1](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:1)

מב) **אבל חמינן גו** וכו', אבל ראינו בסתרי בראשית, שאומר כך אותו הסתום הקדוש, חקק חקיקה תוך מעיו, שה"ס בינה, של נסתר אחד, שה"ס נוקבא דעתיק, הנקוד בנקודה הנעוצה. שה"ס נקודת המלכות דצמצום א', שעלתה לבינה, והוציאה אח"פ דא"א לחוץ מראש שלו. אותה החקיקה, שנחקקה בבינה, נחקקה ונסתרה בה, כמי שגונז הכל תחת מפתח אחד, ואותו המפתח כולו גנוז בהיכל אחד. ואע"פ שהכל גנוז באותו ההיכל, עיקר הכל, באותו המפתח הוא, כי אותו המפתח הוא סוגר ופותח.

**The Sefaria Sulam, 2023:**
**42. “However, we saw etc.”**
**However, we saw with regard to the secrets of *Bereshit* that he said as follows: That hidden, holy one engraved [*galifei*] a carving in the intestines,** which is the mystical meaning of *Bina*, **of one hidden one,** the mystical meaning of the *Nukba* of *Atik*, **that is dotted with the embedded point**, the mystical meaning of the point of the *Malkhut* of the first constriction, which ascended to *Bina* and ejected the ears, nose, and mouth of *Arikh Anpin* out of his head**. That carving**, which was engraved in *Bina*, **was engraved and concealed in** [*Bina*]**, like one who hides everything behind a single key, and the whole of that one key is hidden in a single palace. And although everything is hidden in that palace, the essence of everything is in that key,** because **it is that key which closes and opens.**


###### Sulam on Zohar, Introduction 42:2
[Sulam on Zohar, Introduction 42:2](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:2)

ביאור הדברים, **גליפי** היינו החקיקה דחסרון אח"פ דכלים, **סתימאה קדישא** היינו א"א הנק' חכמה סתימאה קדישא, **דחד טמירו** היינו נוקבא דעתיק, **גו מעוי דחד טמירו,** פירושו, בפנימיות הנוקבא דעתיק, **נקיד** פירושו תיקון המסך לסוד הזווג. **בנקודה דנעץ**, פירושו, בנקודה דנעיץ בעזקא, שהיא המלכות דצמצום א' הנקראת נקודה אמצעית, שעליה היה הצמצום הא', וזהו לאפוקי מהמסך המתוקן עם עטרת יסוד, כנהוג בו"ק דכלהו פרצופין, כנ"ל בדיבור הסמוך. כי מסך זה דעטרת יסוד, נק' בשם נקודה דישובא, ולא בשם נקודה אמצעית.

**The Sefaria Sulam, 2023:**
Explanation: ***Galifei*** refers to the engraving [that led to] the lack of ears, nose, and mouth of the vessels.¹ in the second constriction. The **“holy, hidden one”** is *Arikh Anpin*, who is called “the holy sealed *Ḥokhma*”; **“of one hidden one**” **–** the *Nukba* of *Atik*; **“in his intestines, of one hidden one”** – meaning in the interior of *Nukba* of *Atik*. **“Dotted”** is referring to the establishment of the partition for the mystical meaning of a fusion through collision. **“With the imbedded point”** means with a dot that is embedded in a circle. This is the *Malkhut* of the first constriction, which is called the middle point, on which the first constriction was performed. This is in contrast to the partition that is established with the coronet of *Yesod*, which is the case for the six extremities of all the *partzufim*, as stated just earlier.² described how from *Arikh Anpin* and below, there is no full *Malkhut*, but only the nine *sefirot* preceding *Malkhut*. The coronet of *Yesod*, the *sefira* at the bottom of the six extremities, plays the role of *Malkhut* to an extent. This partition of the coronet of *Yesod* is called “the point of the settlement,” rather than “the middle point.”³ is often referred to as a "point." Here, the author is indicating the distinction in terminology between these two kinds of "points."

footnotes:
¹ This refers to the previously mentioned ejection of the vessels called "ear, " "nose" and "mouth" through the ascent of Malkhut
² In the previous section the author of the Sulam
³ Malkhut


###### Sulam on Zohar, Introduction 42:3
[Sulam on Zohar, Introduction 42:3](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:3)

ושיעור הדברים, הוא כי א"א נחקק ונחסר מג"ר שלו ע"י פנימיות העליון שלו שהוא נוקבא דעתיק, שהיא מתוקנת בה"ת בנקבי עינים שלה כנ"ל.

**The Sefaria Sulam, 2023:**
The meaning is that *Arikh Anpin* is engraved and becomes lacking in its first three [*sefirot*] as a result of the internal makeup of [the level] above. [This level above is[ *Nukba* of *Atik*, which is established with the lower *heh* in the apertures of its eyes, as stated above.⁴ refers to *Malkhut* ascending in the second constriction. The position of *Malkhut* within *Nukba* of *Atik* is mirrored by the levels below.

footnotes:
⁴ As described in previous sections, the lower heh


###### Sulam on Zohar, Introduction 42:4
[Sulam on Zohar, Introduction 42:4](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:4)

וז"ש, **ההוא גליפי אגליף וטמיר ביה, כמאן דגניז כלא תחות מפתחא חדא: מפתחא**, פירושו בחינת המלכות דעטרת יסוד, המתוקנת בכלהו ו"ק דפרצופי אצילות, כנ"ל בדיבור הסמוך. כי נתבאר שם שבפרצופי ו"ק נפיק **י'** מאויר שלהם ונעשים אור. שפירושו שהמסך יורד מנקבי עינים שלהם אל הפה, ומחזירים אח"פ למדרגה, ואז אחר שיש להם אח"פ דכלים קונים גם ג"ר דאורות. וע"כ נבחן המסך שבנקבי עינים בשם **מפתחא**, כי הוא סוגר את הפרצוף מהארת ג"ר בעת שהוא בנקבי עינים, והוא פותח אותו בחזרה עם אורות דג"ר בעת ירידתו בחזרה למקומו לפה. ומטעם זה הוא מכונה ג"כ **פתח עינים**. (כנ"ל אות ז' ובהסולם ד"ה ותמן).

**The Sefaria Sulam, 2023:**
[Rabbi Ḥiyya] then states: **“That carving was engraved and concealed in her, like one who hides everything behind a single key.”** This **“key”** refers to the aspect of *Malkhut* that is the coronet of *Yesod*, which is established in every [level of] six extremities of the *partzufim* of *Atzilut*, as stated in the previous section. As explained there, in the *partzufim* of the six extremities the *yod* emerges from their *avir* [air] and they become *or* [light]. This means that the partition descends from the apertures of the eyes [of those *partzufim* of the six extremities] to the mouth, and this returns the ears, nose, and mouth back to the level. Subsequently, once these [aspects of the six extremities] have the ears, nose, and mouth of the vessels, they also acquire the first three of lights.⁵, *ruaḥ* *neshama* *ḥaya* and *yeḥida* always enter the vessels from lowest to highest. Thus, when the ears, nose and mouth are ejected from the level, the higher lights of *neshama* *ḥaya* and *yeḥida* are lost from the level. Upon the return of these vessels, the "first three" of the lights, meaning the three highest lights of *neshama* *ḥaya* and *yeḥida*, are able to return to the level. Accordingly, the partition in the apertures of the eyes is called a “key,” because [the partition] closes the *partzuf* from the illumination of the first three while [the partition] is in the apertures of the eyes, before reopening [the *partzuf*] to the lights of the first three when [the partition] descends back to its place, to the mouth. For this reason, it is also called “the opening of the eyes” (as stated in section 7, and in the *Sulam* there, second paragraph).

footnotes:
⁵ The lights of nefesh


###### Sulam on Zohar, Introduction 42:5
[Sulam on Zohar, Introduction 42:5](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:5)

וזה אמרו **וטמיר ביה כמאן דגניז כלא תחות מפתחא חדא** כלומר, כי אע"פ שעתיק עצמו נחקק בה"ת כנ"ל, מ"מ האי גליפי וחקיקה שנעשה בא"א מכח עתיק, אינו, דומה לחקיקה דעתיק עצמו, כי א"א נחקק ע"י **מפתחא**, שהוא עטרת יסוד, כי הוא חסר מלכות, כנ"ל. ונמצא שבנקבי עינים דא"א שולטת רק עטרת יסוד ולא ה"ת. ולפיכך אוירא דא"א אתיידע, להיותו מתוקן במפתחא דא, משא"כ אוירא דעתיק לא אתיידע, כי המלכות דנקודה אמצעית בו, שאינה ממשכת בו ג"ר כנ"ל. ולא יקשה לך מה שאנו אומרים כאן שיש בא"א גו"ע, ולעיל אמרנו שאין בו אלא אח"פ, שהם מחצית הכתר התחתון. כי כלפי עתיק אין לו אלא אח"פ, אמנם כלפי עצמו הוא גו"ע וחסר אח"פ. כמבואר, (בספרי פתיחה לחכמת הקבלה דף כ"ה ד"ה וע"ז).

**The Sefaria Sulam, 2023:**
[Rabbi Ḥiyya] thus says: **“And concealed in her, like one who hides everything behind a single key.”** In other words, although *Atik* itself was engraved with the lower *heh*, as stated above, nevertheless, that carving which was engraved in *Arikh Anpin* as a result of [its mirroring] of *Atik* is dissimilar to the carving of *Atik* itself, since *Arikh Anpin* was carved with a “key,” the coronet of *Yesod*, for [*Arikh Anpin*] lacked the *Malkhut*, as stated. It follows that only the coronet of *Yesod* operates in the apertures of the eyes of *Arikh Anpin*, not the lower *heh*.⁶ lacks a true bottom *sefira* of *Malkhut*, and only has the *Malkhut* of *Yesod* (the coronet) at the bottom of its structure, when this *Malkhut* ascends to the aperture of the eyes of *Arikh Anpin*, its impact on the *partzuf* is different from the impact of the lower *heh* (a full *Malkhut*) on the *partzuf* of *Atik*. Therefore, the air of *Arikh Anpin* is known, because it is established with that key, whereas the air of *Atik* is unknown, since the *Malkhut* of the middle point is within [*Atik*], and it does not draw the first three [lights] through [*Atik*], as stated.⁷ is "known, " meaning the lights of *Arikh Anpin* can be accessible to the levels below, unlike the lights of *Atik*. [As an aside, ] you should not find problematic the statement here that *Arikh Anpin* possesses *gulgalta* and eyes, even though we said above that [*Arikh Anpin*] has only ears, nose, and mouth, which are the lower half of the *Keter*. The reason is that with respect to *Atik*, *Arikh Anpin* has only ears, nose, and mouth, but with respect to itself, *Arikh Anpin* [possesses] the *gulgalta* and eyes and lacks ears, nose, and mouth, as explained (in my book, *Introduction to the Wisdom of the Kabbalah*, page 25, s.v., *Ve-al zeh*).

footnotes:
⁶ This means to say that since Arikh Anpin
⁷ The "air" of Arikh Anpin


###### Sulam on Zohar, Introduction 42:6
[Sulam on Zohar, Introduction 42:6](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:6)

וז"ש, **וההוא מפתחא גניז כלא בהיכלא חדא**: כי א"א האציל לאו"א עילאין וחקק גם לאו"א בחסרון ג"ר דאורות ואח"פ דכלים, והם **ההיכל**, שבו נגנזו כל האורות דג"ר, הן ג"ר דנשמה, והן ג"ר דחיה והן ג"ר דיחידה. ואמרו **דגניז כלא**. הכוונה הוא, שא"א המשיך גם בחי' ה"ת דעתיק להיכלא דא, וגם בחינת עצמו, שהוא **המפתחא**.

**The Sefaria Sulam, 2023:**
[Rabbi Ḥiyya] next states: **“And the whole of that one key is hidden in a single palace.”** *Arikh Anpin* emanated *Abba* and *Imma Ila'in* and also engraved *Abba* and *Imma Ila'in* without the first three of lights and [without] the ears, nose, and mouth of the vessels. [*Abba* and *Imma Ila'in*] are the **“palace”** in which all the lights of the first three [*sefirot*] were hidden – the first three [*sefirot* of the light] of *neshama*, the first three [*sefirot* of the light] of *ḥaya*, as well as the first three [*sefirot* of the light] of *yeḥida*. When [Rabbi Ḥiyya] states **“the whole** [of that one key] **is hidden,”** he means that *Arikh Anpin* also drew the lower *heh* of *Atik* into this palace, as well as the aspect of [*Arikh Anpin*] itself, the “key.”⁸ and *Imma Ila'in* lies the force of blockage, resulting from the lower *heh* of *Atik*, as well as the capacity to "unlock" that, derived from the version of the lower *heh* in *Arikh Anpin* (the coronet of *Yesod*), called a "key."

footnotes:
⁸ In other words, within Abba


###### Sulam on Zohar, Introduction 42:7
[Sulam on Zohar, Introduction 42:7](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:7)

וז"ש, **ואע"ג דכלא גניז בההוא היכלא עקרא דכלא בההוא מפתחא הוי**: היכלא הוא הבינה שהיא היכל לחכמה, שבה ג"ר וו"ק, שבג"ר שלה שולטת ה"ת, ובו"ק שלה שולט **המפתחא**, שהוא עטרת היסוד, וז"ש **ואע"ג דכלא גניז בההוא היכלא**, דהיינו גם בחי' ה"ת מעתיק, מ"מ **עקרא דכלא בההוא מפתחא הוי** היינו רק בעטרת יסוד, כי ו"ק דבינה הנק' ישסו"ת, רק בהם נבחן הגניזו שפירושו ו"ק מחוסרי ראש דג"ר, משא"כ בג"ר דבינה שהם או"א, ששם ה"ת בנקבי עינים, שם אינו חסר כלל ג"ר, כי החסדים של או"א עלאין חשובים כמו חכמה וג"ר. (כנ"ל במראות הסולם אות ב' ד"ה והוא).

**The Sefaria Sulam, 2023:**
[Rabbi Ḥiyya] continues: **“And although everything is hidden in that palace, the essence of everything is in that key.”** The “palace” is *Bina*, which is a palace for *Ḥokhma*. In [*Bina*] are [a set of] first three [*sefirot*] and six extremities. The lower *heh* rules over [this aspect of] the first three [*sefirot* of *Bina*], while the **“key,”** the coronet of *Yesod*, rules over [the aspect of] the six extremities [of *Bina*]. This is the meaning of the statement: **“And although everything is hidden in that palace,”** i.e., even the lower *heh* from *Atik*, nevertheless, **“the essence of everything is in that key,”** in the coronet of *Yesod* alone.⁹ in *Atik* only impacts the six extremities component of this *Bina*. The reason [the essence is only in the six extremities] is that it is only in the six extremities of *Bina*, called *Yisrael Sabba* and *Tevuna*, that the concealment is discerned, [the concealment] meaning [there is a level of] six extremities without a head of the first three [*sefirot*]. This [concealment] is not the case for the first three [*sefirot*] of *Bina*, which are *Abba* and *Imma* (father and mother), in which, while the lower *heh* is in the apertures of the eyes, the [aspect of the] first three [*sefirot*] is not lacking at all. This is because the [the light of giving] of *Abba* and *Imma* are considered like the *Ḥokhma* and the first three [for the level of *Bina*] (as stated above, in *Marot HaSulam*, section 2, s.v. *Ve-hu*).¹⁰ in the *partzuf* aspect of *Abba* and *Imma* (the aspect of the "first three" of *Bina*) does not cause a concealment of the light in that aspect. This is because the light of *Abba* and *Imma Ila'in* is the light of giving, a light that is unaffected by the presence of *Malkhut* (the lower *heh*). In contrast, the aspect of the six extremities of *Bina* (*Yisrael Sabba* and *Tevuna*) draws the illumination of the light of *Ḥokhma*. As a result, the presence of *Malkhut* causes a concealment, since the light of *Ḥokhma* flees before a vessel of *Malkhut* as a result of the first constriction.

footnotes:
⁹ This means to say that the influence of the lower heh
¹⁰ The presence of Malkhut


###### Sulam on Zohar, Introduction 42:8
[Sulam on Zohar, Introduction 42:8](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/42:8)

וז"ש, **ההוא מפתחא סגיר ופתח**: ואף ע"פ שהסגירו ופתיחו נעשים ע"י ה"ת שבנקבי העינים: שבהיותה עולה לנקבי עינים היא סוגרת המוחין דג"ר, כי אז נשאר הפרצוף בחסרון אח"פ דכלים ובחוסר ג"ר דאורות. ובהיותה יורדת מנקבי עינים בחזרה לפה, היא פותחת המוחין דג"ר שיאירו בפרצוף. כי אז מחזרת האח"פ דכלים וג"ר דאורות לפרצוף. הרי שרק ה"ת עצמה היא הפותחת והסוגרת. עכ"ז כיון שפתיחת מוחין אינם בג"ר אלא רק בז"ת, שבהן אינה שולטת ה"ת אלא עטרת היסוד הנק' **מפתחא**, וג"ר דכל מדרגה שבהן שולטת ה"ת נשארות תמיד בבחינת אוירא דלא אתיידע, כנ"ל. לפיכך מיוחסות הסגירה והפתיחה על המפתחא, ולא על ה"ת.

**The Sefaria Sulam, 2023:**
[Rabbi Ḥiyya] concludes: **“It is that key which closes and opens.”** The closing and opening are performed by means of the lower *heh* in the apertures of the eyes, for when [*Malkhut*] ascends to the apertures of the eyes, it closes off the brains of the first three, since [as a result of the ascension of *Malkhut*] the *partzuf* is left lacking the ears, nose, and mouth of the vessels, as well as the first three of the lights. When [*Malkhut*] descends from the apertures of the eyes back to the mouth, it opens [the conduit] for the brains of the first three [*sefirot*] so that they will illuminate in the *partzuf*. [The descent of *Malkhut*] returns the ears, nose, and mouth of the vessels and the first three of the lights back to the *partzuf*. This illustrates that it is only the lower *heh* itself that closes and opens. Nevertheless, since the opening of the brains is not in the first three, but only in the lower seven, where the lower *heh* does not rule, but rather the coronet of *Yesod*, which is called the **“key,”** and the first three of each level – where the lower *heh* rules – always remain in the state of air that is unknown (as stated), the closing and opening are therefore attributed to the “key,” not to the lower *heh*.