The light of G-od is of a perfect unicity, without any variables or difference. Once this energy enters a particular Sephira, its outcome or effect is transformed into a particular force or attribute by which the Creator guides the worlds. A Partsuf is a configuration of one or more Sephirot acting in coordination. Partsuf in Aramaic means face, visage or countenance. A face is composed of many and various elements as eyes, nose, mouth, forehead and so on, but all are coordinated as one single unit. A face is also unique; it shows the particular identity of a person and is the main vehicle of communication.

Some Partsufim – configurations are masculine and bestow kindness, while others are feminine and bestow rigor. The masculine corresponds to kindness – ‘Hesed and is of the aspect of the name of MaH (45). The feminine corresponds to rigor – Gevurah and is of the aspect of the name of BaN (52). By their unions, different equilibriums of these two forces (Kindness and rigor), make the guidance. Complete rigor would be the destruction of anything not perfect, while complete kindness would permit everything without restrictions. However, these two aspects are necessary for the guidance of justice, and to give man the possibility of free choice.

The Partsufim – configurations are in a constant state of action, illuminations and inter-relations between them. This dynamism of exchange and influence of energies is called Tikunim of the Partsufim. These Tikunim result in various illuminations of different intensities, depending on time and the actions of man. They translate the upper will into particular influences and effects, for the guidance of the worlds.

The construction of a Partsuf – configuration is achieved by way of a Zivug (union) of two higher masculine and feminine Partsufim, followed by a period called gestation inside the higher feminine configuration, and birth, when it is revealed. There is afterwards the suckling, where it is nursing energies from the higher Partsufim, and finally the growth when it is now fully independent.

There are five main Partsufim – configurations:

• Arikh Anpin – :Long countenance
• Abah – Father
• Imah – Mother
• Zeir Anpin – Small countenance
• Nukva – Feminine

And one above them: ‘Atik Yomin (clothed inside Arikh Anpin).

From these five main configurations emerge seven more. They all emanate from the ten Sephirot as follows:

From כתר:

– ‘Atik Yomin and his נוקבה

– אריך אנפין and his נוקבה

From חכמה:

– אבה

– From מלכות of אבה – Israel Saba

– From מלכות of Israel Saba – Israel Saba 2

From בינה:

– אימה 

– From מלכות of אימה-Tevunah

– From מלכות of Tevunah – Tevunah 2

Israel Saba and Tevunah are also called by their initials ISOT or ISOT 2.

From חסד, גבורה, תיפארת, Netsa’h, הוד, and יסוד:

– זעיר אנפין also called Israel

From זעיר אנפין – Ya’acov

From מלכות:

נוקבה, divided in two Partsufim: Ra’hel and Leah

Configuration ‘Atik Yomin

The configuration ‘Atik Yomin is superior to all the configurations. It has ten Sephirot. His aspect of the name of MaH (45) corresponds to the masculine principle; his aspect of the name of BaN (52) corresponds to the feminine. He is called ‘Atik and his נוקבה. His נוקבה – feminine is attached to him, her back to his back. ‘Atik is thus all face, facing to the back, his feminine configuration, facing to the front, his masculine configuration. Each one of these aspects – masculine and feminine – is comprised of ten Sephirot.

‘Atik’s masculine aspect is not clothed inside the first world of אצילות. The first three of the ten Sephirot of his נוקבה – feminine aspect – are above אצילות and together make the Radl’a – רישה דלא אתידע (the unknown head). [1]

His seven lower feminine Sephirot attach to the world below and dress inside configuration אריך אנפין in the following manner:  חסד of ‘Atik in כתר of אריך, גבורה in חכמה, תיפארת in בינה. His three Sephirot of NHY (נצח, הוד, יסוד) have three parts each: the first part of NHY in חסד, גבורה and תיפארת, the second part of NHY in Netsa’h, הוד and יסוד, the third part of NH (נצח, הוד), and מלכות of ‘Atik in מלכות of אריך אנפין.

The lower Sephira of a world makes the connection with the world below it and becomes its configuration ‘Atik[2].  In אצילות, it is the מלכות of Adam Kadmon that becomes its configuration ‘Atik. It is the same in the three other worlds of בריה, יצירה and עשיה, the מלכות of the world above becomes the configuration ‘Atik of the world below.

Configuration אריך אנפין

אריך אנפין is the main configuration in each world; all the other configurations are his “branches”. He and his feminine make one configuration; called אריך אנפין and his נוקבה. His masculine is his right side, his feminine, his left. אריך אנפין is the first configuration in אצילות and the root of all the others.

אריך אנפין is different from the other configurations, his first three Sephirot, which are called his three heads, are not in the three column arrangement; his Sephira בינה is under כתר and חכמה, which are in a straight line.

אריך אנפין reaches from the top to the bottom of a world. אבה and אימה dress his right and left arm (his Sephira חסד and גבורה); their כתר reach his Sephira בינה and their מלכות his Sephira תיפארת.

אריך אנפין has three heads, which are the roots of the direction of kindness, rigor and mercy. The first is כתר, the second is in the space between his כתר and חכמה, the third one is his חכמה. Their names are:

1- Gulgolta – his כתר

2- Avirah – in the space between his כתר and חכמה 

3- Mo’ha – his חכמה

These three heads emanate from אריך אנפין to the configurations אבה and אימה, and from there, to configuration ז׳א[3]. The emanations and actions of configuration אריך אנפין are called his Tikunim 

Other Tikunim – emanations of energies and actions – come out from the face of Sephira חכמה of אריך אנפין and spread downward; they are called allegorically his hair, or beard. They divide into thirteen and are called the thirteen Tikunim of the Dikna – the beard of אריך אנפין. These emanations are called hair and beard because they spread out in individual conduits.

The other Tikunim, emanations of lights from אריך אנפין, are for the attainment and abundance. However, the guidance itself is from the Dikna, lights of the beard, and it is through it that the abundance flows.

Configurations אבה and אימה

These two Partsufim (configurations) are essential for the guidance of the worlds; they are the link between configuration אריך אנפין, which is the highest configuration, and configuration זעיר אנפין who communicates these emanations to the worlds by his Zivug (union) with the configuration נוקבה. אבה is the Sephira חכמה, and אימה  the Sephira בינה.

They emanated by the Zivug (union) of configuration אריך אנפין with his נוקבה (feminine). אבה is the masculine aspect and אימה the feminine. They are influenced and built by the lights of configuration אריך and are at the level of his arms – Sephirot חסד and גבורה. אבה is on the right – Sephira חסד, and אימה on the left – Sephira גבורה. See fig. 10

To communicate their emanations, אבה and אימה unite to emanate their influence. There are for אבה and אימה two types of Zivug (unions): the constant Zivug is called exterior and is for the subsistence of the worlds[4], while the second is called interior and is for the renewing of the Mo’hin – guiding force of Z”uN (זעיר אנפין and נוקבה).

The Sephira מלכות of אבה becomes another configuration called Israel Saba. Similarly, מלכות of אימה becomes another configuration called Tevunah. These two secondary configurations act as an extension of אבה and אימה to transmit a reduced intensity of their emanations. They are mostly called by their initials ISoT. They themselves have their own secondary configurations called Israel Saba 2 and Tevunah 2 – ISoT 2. They transmit an even more reduced intensity of the emanations of אבה and אימה. See fig. 10

The main role of אבה and אימה is to give to configuration ז׳א, his Mo’hin – guiding force[5]. There are different states of growth for configuration ז׳א. In its first growth, he receives his Mo’hin – guiding force from the configurations ISOT (Israel Saba and Tevunah), and in his second more important growth, he receives them directly from אבה and אימה.

Configuration זעיר אנפין 

Configuration זעיר אנפין is most often called by his initials; ז׳א. He is composed of the six lower Sephirot: חסד, גבורה, תיפארת, נצח, הוד, and יסוד.[6] For the created, ז׳א with configuration נוקבה are the main configurations for the guidance. All our relationships with the above are first directed to Z’uN (זעיר אנפין and נוקבה).

זעיר אנפין is a dynamic configuration, constantly in a process of getting from a weaker state to one of growth to renew its forces and influence. At first, ז׳א is incomplete having only seven Sephirot, and in a state of Tardema (somnolence). Inside of אימה, ז׳א goes through a period of gestation, followed by a first period of infancy and a first growth. To act, he needs to get his Mo’hin – directive force, which are his three first Sephirot of “Hokhma, בינה and דעת, and get to a stage of growth. They are given to him in a specific order from the configurations above him; ISOT or אבה and אימה.

During the time of the gestation, ז׳א is not really acting for it is being built. At the time of suckling it starts to act, and at the growth stage it is ready to act and influence.

When the three Sephirot of NHY (נצח, הוד, יסוד) of ISOT 2 are the directive force of ז׳א, it is at the stage of the first growth. But when NHY of ISOT 1 are clothed in him, it is considered as if אבה and אימה were clothed in him directly as his Mo’hin – directive force, and this stage is the second growth. It is only after the second growth that ז׳א reaches its full potential. This is called Gadlut 2.

[1] The outcomes of its actions are above our understanding

[2] There is continuity of attachment and communication in all the worlds

[3] From ז׳א to נוקבה and then to the world

[4] Not influenced by the actions of men

[5] Their three Sephirot- נצח, הוד and יסוד

[6] Becomes ten Sephirot when he gets his guiding force

The light of G-od is unique and of equal force and quality. A Sephira is in a way a “filter” that holds and transforms a certain part of this light into a particular force or attribute. A Sephira is the way the Creator reveals a part, an attribute or a quality of His will in the creation. The light divides into ten different gradations of its original emanation, each with its own qualities, characteristics and actions.

The straight Sephirot are arranged in three linear columns: right, left and middle, representing the guidance of the world in the manner of Kindness, rigor and mercy. On the right is the kindness column, on the left, the rigor column and in the middle, the mercy column, which makes the balance between the two other columns. This arrangement of ten Sephirot is the concept of all created, as everything that exits is made of ten energies.

There ten Sephirot that make the Sephirot tree are:

On the right: the kindness (‘Hesed) column with the Sephirot ‘Hokhma, ‘Hesed, and Netsa’h.

In the middle: the mercy (Ra’hamim) column with the Sephirot Keter, Tiferet, Yesod, and Malkhut

On the left: the rigor (Din) column with the Sephirot Binah, Gevurah, and Hod.

There is one more Sephira called Da’at, also in the mercy column, which is counted when Keter is not.

Keter

The first and most important of the Sephirot is Keter. It is complete kindness to all, even to the non – deserving. Like a crown that is above the head, it is not a part of the body, but represents the glory that is granted to whom it is on. The Sephira Keter encompasses all the other Sephirot and represents the divine will, its first expression and manifestation.

Its position is at the top of the center column, which corresponds to mercy. From it, are made the two most important Partsufim – configurations: ‘Atik Yomin and Arikh Anpin.
Its corresponding name is AHY- H אהי-ה –
Its corresponding Miluy (spelling) of name: ‘A”V – עב (72). The level of the soul associated with Keter is Ye’hida, its highest level. Its physical correspondence is the head

‘Hokhma 

The second Sephira, ‘Hokhma, is also kindness to all, even to the non – deserving, but less than Keter, and not always. Keter being the will, ‘Hokhma is the first manifestation of the thought. It is the initial consciousness in its general form.

Its position is on top of the right column, which corresponds to ‘Hesed (Kindness). From it, is made the configuration Abah.
Its corresponding name is YH – י-ה, and its corresponding Miluy (spelling) of name is ‘A”V -עב (72).
Its physical correspondence is the right brain and its corresponding level of the soul is ‘Haya.

Binah

The third Sephira, Binah, is kindness to all, even to the less deserving, but from her, the rigors start. After the initial consciousness in ‘Hokhma, the role of Binah is to translate this general thought into a cognitive mode ready to be put in action.

Its position is at the top of the left column, which corresponds to Din (rigor). From it is made the configuration Imah.

Its corresponding name is YHV-H י-ה-ו-ה (but with the vowels of Elokim), and its corresponding Miluy (spelling) of name is SaG (63) – סג. Its physical correspondence is the left brain and its corresponding level of the soul is Neshama.

Da’at

It is the fourth of the Sephirot, Da’at is counted when Keter is not. Its quality is the guidance that makes the equilibrium between ‘Hokhma and Binah.

Its position is at the center of the center column, which corresponds to ‘Ra’hamim (mercy).
Its corresponding name is AHV-H – אהו-ה

Its role is mainly to make the Mo’hin – directive force for configurations Z’A and Nukva.

‘Hesed

The fourth Sephira, ‘Hesed, is complete kindness but to whom it is deserving. It is the quality of always giving and without limits, caring, expanding and reaching outwards to help and forgive. An excess of kindness becomes negative, as it could permit everything and anything without restriction, not wanting to punish.

Its position is in the middle of the right column, which corresponds to ‘Hesed (kindness). It is one of the Sephirot that make the configuration Z’A.
Its corresponding name is Elאל –

Its corresponding Miluy (spelling) of name is MaH (מה) 45. Its physical correspondence is the right arm and its corresponding level of the soul is Rua’h.

Gevurah

The fifth Sephira, Gevurah, is full rigor to whom it is deserving. It is the quality of restriction, limitation and severity. It restricts the excess of kindness of Sephira ‘Hesed, but is still influenced by it, fortunately, because complete rigor will be the destruction of anything not perfect.

Its position is in the middle of the left column, which corresponds to Din (rigor). It is one of the Sephirot that make the configuration Z’A.
Its corresponding name is Elohi-m אלהי-ם

Its corresponding Miluy (spelling) of name is MaH (מה) 45. Its physical correspondence is the left arm, and its corresponding level of the soul is Rua’h.

Tiferet

The sixth Sephira, Tiferet, is kindness and justice that make the equilibrium between the Sephirot ‘Hesed and Gevurah, between complete kindness and rigor. It is represented as the thorax in a body, which holds and maintains all the other members in their respective place.
Its position is in the middle of the center column, which corresponds to Ra’hamim (mercy). It is one of the Sephirot that make the configuration Z’A.
Its corresponding name is YHV-K י-ה-ו-ה

Its corresponding Miluy (spelling) of name is MaH (מה) 45. Its physical correspondence is the thorax, and its corresponding level of the soul is Rua’h.

Netsa’h

The seventh Sephira, Netsa’h, is diminished kindness to whom it is deserving. It receives from Sephira Tiferet the new mitigated reality between Sephirot ‘Hesed and Gevurah, but drawn on the side of kindness, since Netsa’h is on the right column of bounty.
Its position is at the bottom of the right column, which corresponds to ‘Hesed (kindness). It is one of the Sephirot that make the configuration Z’A. Its corresponding name is YKVK Tsebaot יהו-ה -צבאות

Its corresponding Miluy (spelling) of name is MaH (45) (מה). Its physical correspondence is the right leg, and its corresponding level of the soul is Rua’h.

Hod

The eighth Sephira, Hod, is diminished rigor to whom it is deserving. It also receives from Sephira Tiferet the new mitigated reality between Sephirot ‘Hesed and Gevurah, but drawn on the rigor side, since Hod is on the left column of rigor.

Its position is at the bottom of the left column, which corresponds to Din (rigor). It is one of the Sephirot that make the configuration Z’A.

Its corresponding name is Elohi-m Tsebaot
-צבאות אלהי-ם

Its corresponding Miluy (spelling) of name is MaH (45) (מה). Its physical correspondence is the left leg, and its corresponding level of the soul is Rua’h.

Yesod

The ninth Sephira, Yesod, makes the equilibrium between Sephira Netsa’h and Hod for the guidance and is the link or connection between all the superior Sephirot and the Sephira Malkhut. It is the point of convergence between the superior realms and the last Sephira of Malkhut, which will reflect the outflows of energies to man and the creation.

Its position is before the last Sephira, at the bottom of the center column, which corresponds to Ra’hamim (mercy). It is one of the Sephirot that make the configuration Z’A.
Its corresponding name is Shada- y — שד-י

Its corresponding Miluy (spelling) of name is MaH (45) (מה). Its physical correspondence is the masculine organ, and its corresponding level of the soul is Rua’h.

Malkhut

The tenth Sephira, Malkhut, translates all the superior emanations that are channeled through Sephira Yesod into one that is reflected to the creation. It is the link or connection between all the superior Sephirot and man. This relationship is bidirectional, as all that is communicated from below to the higher Sephirot will first go to Malkhut, and from it, to the Sephirot above it.

Its position is at the bottom of the center column, which corresponds to Ra’hamim (mercy). It makes the configuration Nukva, divided in two Partsufim: Ra’hel and Leah.
Its corresponding name is Adona-y –אדנ- י

Its corresponding Miluy of name is BaN (52) – בן. Its physical correspondence is the crown on the masculine organ and its corresponding level of the soul is Nefesh.

To sustain the recipients after they broke, 288 sparks of the lights came down as well, because a connection to their original lights was needed to keep them alive. Some of these sparks reunited with their higher lights, and helped the recipients rise and also reunite with their lights, while others fell even lower into the other worlds.

The Tikun – reparation is to make rise all the other sparks to their origin and bring back the creation to its original state. Therefore, the goal of all the works, deeds and prayers of men in this existence is to help and participate in the ascent of the rest of the fallen 288 sparks to their origin. This can be done different ways but mainly by accomplishing the Mitsvot and by the prayers.

After the breaking of the Kelim and the separation from their lights, it was necessary for the guidance of the world that reparation be done. From the forehead of Adam Kadmon emerged ten Sephirot of the aspect of the name of MaH (45), corresponding to the masculine – reparation. This is in contrast to the Sephirot of BaN (52), which correspond to the feminine aspect – rigor, and are the root of deterioration.

The Tikun was done by the union of the Sephirot of MaH (45) (mercy) and BaN (52) (rigor) in complex arrangements, so as to allow the feminine BaN (52) to be repaired by the masculine MaH (45), and for the Sephirot to stand in the three-column arrangement of kindness, rigor and mercy. With the proper order of the Sephirot in place, various configurations that are called Partsufim completed the creation.

With the emanation of the lights of MaH (45) He could have done the Tikun (rectification) of all the worlds after the Shvirat HaKelim (breaking of the vessels), but then, there would not have been a reason for the participation of man in this Tikun.

It is to give a possibility to man to act and repair the creation that G-od restrained in a way, his outflow of kindness to this world. At the completion of this Tikun of unification between the fallen sparks and their Kelim, it will be the time of the resurrection of the dead and the arrival of Moshia’h.

 

This ray of His direct light called “Kav” emerged from Ein Sof (Infinite) and entered on one side of the vacant space, where there was still an imprint of the original light. The Kav, which represents the masculine and the imprint, the feminine, will now together give existence to the worlds and the various systems of Sephirot with which He will govern these worlds.

There are two main systems of guidance of the worlds: one is for the general guidance, in charge of the nature and normal events, and one for men, influenced by their acts and time.

After entering the vacant space, the Kav made ten circular Sephirot encircling one another – (encircling Sephirot) in charge of the general guidance of the worlds. Keeping his shape, he also made ten Sephirot in a linear arrangement – (straight Sephirot) in charge of the guidance of the world in the manner of ‘Hesed, Din and Ra’hamim (Kindness, rigor and mercy), which is the balanced guidance of this existence.

The Kav is the root of all the guidance and the innermost interiority of all this creation.

Encircling Sephirot 

The ten circular Sephirot encircle the whole vacant space, one on the other. The first Sephira כתר encircles חכמה, which encircles בינה and so on until יסוד encircles the last Sephira of מלכות.

These ten circular Sephirot are in charge of the general guidance of the worlds, provide for its subsistence, for what is needed for the normal events of nature and for the vegetal and animal life. This guidance is not influenced by the actions of men.

Straight Sephirot

The Kav (ray) maintained his straight shape and made ten other Sephirot, but this time in a linear arrangement. They ten straight Sephirot were arranged in three columns: right, left and middle, it is the model of the dynamic guidance of the world. Each one of these three columns represents one of the main forces that make the guidance: kindness, rigor and what makes the balance of the two; mercy. This first configuration, or the first world where the emanated lights were formed into ten Sephirot, is called Adam Kadmon (Primordial Man). It is the union between the imprint and the Kav (ray). From this first configuration, all the other worlds of אצילות (emanation), בריה (creation), יצירה (formation) and עשיה (action) came forth into existence

[1] כתר is the outer limit of the vacant space

In the beginning, there was no existence except His presence; the Creator was alone, occupying all space with His light. His light, without end, borders or limit, filled everything. He was not bestowing His influence because there was no one to receive it. When He willed to create; He started to influence. His light being of such holiness and intensity, it is not possible for any being to exist in its proximity.

The “Tsimtsum” is the first act of Ein Sof (Infinite) in the creation. It is the retraction of His light from a certain space and encircling it, so as to reduce its intensity and allow created beings to exist. After this contraction, a ray of His light entered this empty space and formed the first Sephirot.

By these boundaries, He revealed the concepts of rigor and limit needed by the created beings, and gave a space for all the created to exist.

‘Hallal – vacant space

After the Tsimtsum (retraction) of His light, an empty space called ‘Hallal was left in the center of this new creation – a space without His full presence. This space is circular and contains all possibilities of existence for separated entities given that they are now distanced from the intensity of His light.

Reshimu – imprint

When His light retracted to form this round space, a trace of it called Reshimu – imprint remained inside. This lower intensity light allowed a space of existence (Makom) for all the created worlds and beings.

The roots of all future existence and events are in the Reshimu. Nothing can come into existence without having its root in this imprint.

The combination of the Reshimu  – imprint of the original light and the Kav – ray of His direct light, will be the origin of all future worlds and existence.