Section: The Tzimtzum and the Line (Openings 24–30)
Op. 28 introduced Inner Light and Encompassing Light. Op. 29 now goes one step deeper: within the Inner Light is the Line itself — the soul of the souls — equal on all levels. Yet the Partzufim are different from one another. How? The Line is invariant; the garb (levush) differs. The garb is the mochin — the mental powers, the inner essence (pnimiyut) of each Partzuf — and these vary by Partzuf according to its nature. So the difference between Partzufim is not in the Line but in its garb. Soul-body analogy: the soul is one throughout the body; only its actions vary by the limb. Zohar Ki Tetze 281a: "He does not change in any place." The chapter consolidates the three-aspect picture of every Sefirah: (1) Vessel (kli — the laws after concealment); (2) Mental powers (mochin — the garb of the Line); (3) Inner and Encompassing Light (Eyn Sof's presence on every side). First explicit Klach mention of kelipot (the husks) — the bronze-garment of the Indwelling Presence (Zohar Terumah 139a).
This is the chapter that finalises the operating model: every Sefirah/Partzuf is Vessel + Mochin + Inner/Encompassing Light, with the Line invariant and the garb varying.
Part 1 — Sefirot are parts of the Reshimu. Brought forth by the Line activating the Reshimu.
Part 2 — Each Sefirah has its inner essence (pnimiyut). The soul of the Vessel; root of the mental powers (mochin) of each Partzuf. The mochin are garb for the Line.
Part 3 — The Line shines within the inner essence as soul-of-the-souls. Equal on all levels — Zohar Ki Tetze 281a (cross-ref Op. 25 ¶13).
Part 4 — Difference is in the garb, not the Line. The garb (mochin) is made to match each Partzuf's nature. The Line is the same; the receiving differs.
Source — Hebrew (קל"ח פתחי חכמה):
הספירות ופנימיותן - בנין הרשימו והארת הקו:
Source — English (Greenbaum):
> The Line shines within the Sefirot through a garb. Plain English: The Line shines within the Sefirot through a garb.
Concepts: kav, levush, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
הספירות הם מה שיצא מסוד המקום שנעשה בזמן הצמצום. כל ספירה - חלק מן הרשימו. ולפנים מזה יש פנימיות הנמצא מצד קו הא"ס ב"ה שנכנס בתוכו. והקו מאיר בתוך הפנימיות בסוד נשמה לנשמות. ומצד זה הוא שוה בכל המדרגות לגמרי. אך הנשמה שהיא הלבוש שלו - זאת נעשית לכל פרצוף לפי מה שראוי לו. ובה נבחנים הפרצופים זה מזה, שאין השינוי בקו, אלא בלבוש שלו שהיא הנשמה:
Source — English (Greenbaum):
> The Sefirot are what came forth from the Space brought into being at the time of the Tzimtzum. Each Sefirah is a part of the Residue. Within each Sefirah lies an inner essence that exists by virtue of the Line of Eyn Sof, blessed be He, which enters into it. The Line shines within the inner essence of each Sefirah as the soul of the souls, and in this aspect it is completely equal on all levels. However, the soul, which is the garb within which the Line is clothed, is made to match each Partzuf according to what it is, and this is what distinguishes the different Partzufim from one another. The difference is not in the Line but in its garb, which is the soul. Plain English: Four claims: (1) Sefirot came forth from the Space at Tzimtzum; (2) each Sefirah is part of the Reshimu; (3) within each Sefirah is an inner essence that exists by virtue of the Line entering it; (4) the Line shines as soul of the souls, equal on all levels; the garb (the soul itself) is made to match each Partzuf — this is what distinguishes Partzufim. The difference is not in the Line but in its garb.
Concepts: kav, reshimu, sefirot_class, partzuf, pnimiyut, levush, eyn_sof.
Source — Hebrew (קל"ח פתחי חכמה):
אחר שידענו הקו והרשימו בכלל, עוד יש לדעת פרטות הענין, איך מזה נעשו הספירות:
Source — English (Greenbaum):
> Having discussed the Line and the Residue in general terms, we must now examine the details and discuss how the Sefirot came into being. Plain English: Having discussed Line and Reshimu in general, we now examine how the Sefirot came into being.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ד'. ח"א, הספירות הם מה שיצא וכו', וזה בנין חיצוניות הספירות. ח"ב, ולפנים מזה, וזה ענין פנימיותם. ח"ג, והקו מאיר, וזה ענין פנימיות נעלם יותר. ח"ד, ומצד זה הוא שוה, וזה ההפרש שבין הפנימיות בין הא' לב':
Source — English (Greenbaum):
> The proposition consists of four parts: Part 1: The Sefirot are what came forth... This explains the external structure of the Sefirot. Part 2: Within each Sefirah… This explains the inner essence of the Sefirot. Part 3: The Line shines... This is a level of interiority that is even more concealed. Part 4: ...and in this aspect it is completely equal... This explains the difference between the first and second levels of interiority. Plain English: Four parts: (1) external structure; (2) inner essence; (3) deeper interiority (the Line itself); (4) difference between the levels.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: הספירות הם מה שיצא מסוד המקום שנעשה בזמן הצמצום, היינו כי הנה כבר נתפרש למעלה, שהמקום הוא מה שנותן המציאות לנמצאים, עד שמה שאינו מוכן בו - אי אפשר לצאת אחר כך. וכן קודם שהיה המקום, לא היה אפשר לשום נמצא להמצא. ואחר שנעשה המקום - יצאו הספירות, ויצאו לפי מה שהוא המקום. אך לפי המקום לא יש אלא הרשימו, כי הוא לבדו נשאר כשניתן המקום. וכבר שמעת למעלה, שכל מה שהיה יכול לצאת לגילוי - כבר יצא ברשימו. אם כן אין הספירות אלא מן הרשימו:
Source — English (Greenbaum):
> Part 1: The Sefirot are what came forth from the Space brought into being at the time of the Tzimtzum. As explained earlier (Opening 26), it is this Space or Place that gives existence to what exists, and anything not already rooted in it cannot come into being afterwards. Accordingly, before this Place existed, nothing could exist. After this Place was produced, the Sefirot came forth, emerging in accordance with the nature of the Place. The Place is such that nothing exists except the Residue, for that was all that was left when the Place came into being. As discussed earlier (Opening 27), everything that could be revealed was already included in the Residue. If so, the Sefirot come only from the Residue. Plain English: The Place gives existence (Op. 26); only what is rooted there can come into being. Before the Place: nothing. After: Sefirot come forth, only from the Reshimu (Op. 27 — everything that could be revealed was in the Reshimu).
Concepts: sefirot_class, reshimu, chalal_empty_space, tzimtzum_act.
Source — Hebrew (קל"ח פתחי חכמה):
כל ספירה - חלק מן הרשימו, והיינו שהרשימו היה נקרא כך כנ"ל, עד שלא היה פעולה אחרת כי אם להיות מה שנשאר מן הצמצום. אך אחר כך התחיל לפעול, שהיו חלקיו נבנים ונעשים עולמות ופרצופים, עד שכל ספירה בכל מקום שהיא - היא חלק אחד מן הרשימו.
Source — English (Greenbaum):
> Each Sefirah is a part of the Residue. The name Residue was applicable as long as no further action took place beyond the fact that this is what was left as a result of the Tzimtzum (see above, Opening 26, Part 1). In other words, before the Line began to activate the Residue, the latter was defined as being what remained of the light of Eyn Sof after the Tzimtzum – a Residue. Afterwards, the Line began to activate the Residue, and its various parts were structured and made into worlds and Partzufim, so that each Sefirah, wherever it may be, is one part of the Residue. Plain English: Before the Line activated it, the Reshimu was simply what remained. After the Line activated it, its parts were structured into worlds and Partzufim. Each Sefirah is one part of the Reshimu.
Concepts: reshimu, kav, sefirot_class, partzuf.
Source — Hebrew (קל"ח פתחי חכמה):
וזה פשוט, כי הנה הרשימו הוא כללות כל העתיד להיות בספירות בכל מקום שהם, אלא שהיה הכל בכלל אחד. על כן בבחינה זו נקרא רק שורש למה שעתיד. אבל באמת, הוא הכלל של כל מה שעתיד להיות, שמה שנהיה אחר כך - הכל פרטים ממנו. כל פרט הוא חלק מן הכלל, אם כן כל מה שהוא בספירות בכל מקום שהם - הוא חלק מן הרשימו. ואפילו שתצא אחר כמה מדרגות - לא אריא, שהרי לא יכלה לצאת אלא שם. אבל לא מפני זה [נאמר] שלא תהיה חלק מן הרשימו העליון, כי כבר שמעת שמה שלא נכלל שם בכלל - אי אפשר להיות אחר כך בפרט כלל:
Source — English (Greenbaum):
> Clearly each Sefirah must be part of the Residue, because the Residue is the totality of all that is destined to exist in the Sefirot wherever they are. The Residue consists of the totality of everything as a single whole. In this aspect the Residue is therefore called only the root of what was destined to come afterwards, but the truth is that it is the totality of all that is destined to be. Everything that came afterwards is all only the details of the Residue. Every detail is part of the overall whole. If so, everything that exists in the Sefirot on every level is part of the Residue. Even though many different levels emerge later, this does not belie the fact that ultimately everything is rooted in and derives from the Residue. The various different levels could emerge only where we find them, but this is not a reason to say that they are not part of the supreme Residue, for as explained earlier, what was not initially included in the whole cannot exist afterwards as a detail. Plain English: The Reshimu is the totality of all that is destined to exist. Everything later = details of the Reshimu. Every detail is part of the overall whole. Different levels emerge in different places; all are still parts of the supreme Reshimu.
Concepts: reshimu, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: ולפנים מזה יש פנימיות, וזה, כי כבר כל זה הולך לפי סדר דמות אדם, כמ"ש עוד לקמן, וכמו שפירשנו למעלה בסוד נשמה וגוף. וזה הפנימיות הוא נשמה לכלי. אחר כך יש נשמה לנשמה, כמו שיש לאדם, כדלקמן:
Source — English (Greenbaum):
> Part 2: Within each Sefirah lies an inner essence… The inner essence (פנימיות, pnimiyut) is the "interiority" of the Sefirah. Within the Residue, everything follows the Likeness of Man, as will be explained at greater length below (Opening 31), and as discussed earlier (Opening 27) in terms of the soul and the body. This inner essence is the soul (נשמה, neshamah) of the Vessel, and within it is the soul of the soul, just as in the case of man – as will be discussed further below. Plain English: Pnimiyut = the interiority of the Sefirah. Within the Reshimu, everything follows the Likeness of Man (Op. 31, Op. 27). The inner essence is the soul (neshamah) of the Vessel; within it is the soul of the soul — as in man.
Concepts: pnimiyut, vessel_kli, dmut_adam, neshamah_level.
Source — Hebrew (קל"ח פתחי חכמה):
הנמצא מצד קו הא"ס ב"ה שנכנס בתוכו. וזה, כי כל חיבור שני דברים מוליד תמיד דבר נוסף אמצעי ביניהם. וזהו הנמצא מצד קו א"ס, שמן הכניסה עצמה נולד דבר זה. והאמת, שבהכנס הקו בתוך הרשימו - מזהיר ממנו זוהר לפי הכניסה הזאת, והוא מתיחס אל המקום שנכנס בו, וזהו הנשמה של הכלי. וז"ס המוחין הפרטים של כל פרצוף:
Source — English (Greenbaum):
> ...that exists by virtue of the Line of Eyn Sof, blessed be He, which enters into it. For every connection between two things always generates an additional intermediary between them. The inner essence exists by virtue of the Line of Eyn Sof, because it was actually generated by the entry of the Line into the Residue. The truth is that when the Line entered into the Residue, a brilliant radiance shone from it, accommodating itself to the place it entered. This is the soul of the Vessel, and this soul is the underlying root of the individual mental powers (מוחין, mochin) that constitute the particular soul of each of the various Partzufim. For each Partzuf has its own unique mental powers depending on its level. These souls are all a garb for the Line of Eyn Sof, blessed be He, Who does not change in any place. The various mental powers are what each of the different Partzufim receives individually from the Line, but the Line itself is the same everywhere. Plain English: Every connection between two things generates an intermediary. The inner essence is generated by the Line entering the Reshimu — a brilliant radiance shone, accommodating itself to the place it entered. This is the soul of the Vessel — root of the mochin (mental powers) that constitute each Partzuf's particular soul. Each Partzuf has its own unique mochin. These souls are all a garb for the Line, who does not change in any place. What varies = mochin; what is invariant = the Line.
Concepts: kav, reshimu, pnimiyut, mochin, levush, partzuf, eyn_sof.
Relationships: mochin → garb-for → kav (Phrase: "These souls are all a garb for the Line of Eyn Sof"; direct.)
Source — Hebrew (קל"ח פתחי חכמה):
חלק ג: והקו מאיר בתוך הפנימיות בסוד נשמה לנשמות, וזה מה שהוזכר תמיד בס' הזוהר ובתיקונים ענין שקיו דאילנא, שזה אינו המוחין, כי המוחין הם דברים פרטים לפי בנין הפרצוף, כמבואר בדרושים:
Source — English (Greenbaum):
> Part 3: The Line shines within the inner essence of each Sefirah as the soul of the souls... The shining of the Line within the inner essence corresponds to the concept of the "irrigation of the Tree" mentioned in various places in the Zohar (see Tikkuney Zohar, Second Introduction, 17, 1). The "irrigation of the Tree" is not the same as the mental powers, for these vary according to the individual structure of each Partzuf, as explained in the writings of the ARI. Plain English: The Line shines within the inner essence as soul of the souls — corresponding to the Zohar's "irrigation of the Tree" (Tikkuney Zohar, Second Intro. 17:1). This is not the same as the mochin (which vary).
Concepts: kav, pnimiyut, mochin.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ד: ומצד זה הוא שוה בכל המדרגות לגמרי, זה צריך לפי מה שנתבאר בזוהר - לא אשתני בכל אתר. דמציאות זה פשוט, כי הקו עומד רק בבחינת הפעולה השלמה של א"ס ב"ה, שהוא פועל בה החקים הנגבלים כולם, וזה פירשנו למעלה כבר. אך הפעולה השלמה הזאת - כך נבחין אותה בכתר, שהוא החק והספירה היותר עליונה, כמו במלכות שהיא אחרונה. כי כל מה שפועל הא"ס - פועל אותו בשלמות, ואין חילוק בזה בין קטן לגדול, אם כן הקו הוא שוה בכל המדרגות, ועוד שזה דבר נאות אל הא"ס ב"ה - שלא יהיה הוא משתנה כלל, אלא הספירות הם המשתנות. וזה, כי הספירות הם לפי מה שמקבלים הנבראים לפי הכנתם, וכיון שיש שינוי בהכנת המקבלים - ימצא שינוי בספירות. אך קו הא"ס ב"ה, שהוא לפי שלמותו, אין שייך בו שינוי.
Source — English (Greenbaum):
> Part 4: ...and in this aspect it is completely equal on all levels. This is necessarily the case, as it states in the Zohar (Ki Tetze 281a): "He does not change in any place". This fact is obvious, for the Line constitutes the perfect action of Eyn Sof, blessed be He, in executing all the bounded laws of the Residue, as explained earlier (Opening 25). We may discern the same perfection in Keter, the highest of all the laws and Sefirot, just as in Malchut, which is the last. For everything that Eyn Sof does, small or great, He does to perfection. If so, the Line is the same on all levels. It is indeed fitting that Eyn Sof does not change at all, and that only the Sefirot change. This is because the Sefirot shine according to the readiness of the created realms and beings to receive. Since there are differences between the degree of readiness of different receivers, there are differences between the Sefirot. However, the Line of Eyn Sof shines in accordance with His perfection, and change is not applicable on this level. Plain English: The Line is equal on all levels. Zohar Ki Tetze 281a: "He does not change in any place." The Line is Eyn Sof's perfect action; the same perfection in Keter as in Malchut. Sefirot shine according to readiness of receivers (so they vary); the Line shines according to His perfection (so it does not change).
Concepts: kav, eyn_sof, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
ועוד דבר זה נראה בבחינת הנשמה והגוף גם כן. כי בגוף הוא חילוק האברים, ומה שמוטבע באבר אחד, אינו מוטבע באבר אחר. אך הנשמה כולה היא נשמה אחת, ולא נאמר שחלק הנשמה בחוטם אינה חלק הנשמה שביד, אלא כל הנשמה בכל חלק. והרי היא שוה בכל חלק מן הגוף, והפעולות משתנות בחלקי הגוף. אך הנהגת הגוף הוא על ידי הנשמה. הרי נמצא שהנשמה מנהגת את הגוף בכל שינוי פעולות בלא שתשתנה היא. והקו הוא כנשמה לגוף, שכבר פירשנו שהכחות מחולקים ברשימו כגוף, אך הקו מנהיגו כנשמה, אם כן צריך שיהיה שוה בכל המדרגות.
Source — English (Greenbaum):
> This difference between the Line and the Sefirot is also seen in the soul and the body. The body is divided into different limbs and organs, and the nature of one limb is not like that of another. However, the soul is all one. We cannot say that the part of the soul in the nose is not the same as the part of the soul in the arm. The entire soul exists equally in every part of the body. It is only the actions of the soul that vary according to the bodily parts involved, but the entire body is governed by one and the same soul. This means that the soul governs all the different actions of the body without itself changing in any way. The Line is like the soul in the body, for as explained earlier, the various powers are divided up in the Residue like bodily limbs, but the Line governs it like the soul. If so, the Line must be the same on all levels. Plain English: The body is divided; the soul is one. The soul in the nose is the same as the soul in the arm. Only its actions vary by limb. The Line is like the soul; the Reshimu's powers are like the body's limbs.
Concepts: kav, reshimu.
Source — Hebrew (קל"ח פתחי חכמה):
ושתי ההבחנות האלה שאמרנו - להיות הספירות לפי המקבלים, וכן ענין הנשמה והגוף, מבוארים יחד בדברי רע"מ פ' פנחס (רנ"ד ע"ב), ההוא אבר דעביד ביה פקודא אתקריאת נשמה לגביה וכו' ע"ש.
Source — English (Greenbaum):
> These two ideas – that the Sefirot shine according to the readiness of the receivers, while the Line is like the soul in the body – are implicit in the Zohar. "The Master of the Universe deals with all the different creatures in each generation according to their deeds – just as the soul acts in accordance with each individual limb. Depending on the limb with which a man performs a mitzvah, the soul is said to have the corresponding attribute…." (Zohar, Pinchas 256b). Plain English: Zohar Pinchas 256b: "The Master of the Universe deals with creatures... according to their deeds — just as the soul acts in accordance with each limb. Depending on the limb with which a man performs a mitzvah, the soul is said to have the corresponding attribute."
Concepts: kav, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
ועוד הבחנה שלישית בזה הענין - היחוד והשכר והעונש שכבר פירשתי לך, שהשכר ועונש ענינו בספירות, והוא משתנה לפי המעשים, על כן הם משתנות. אך היחוד הולך לתכלית אחת לבד בכל פעולה, בלי שום שינוי. וזהו הקו שהוא שוה בכל המדרגות. ותבין שההשואה הזאת היא השואה גמורה, פירוש - כי יש נושאים משתוים זה לזה בערך, ויש שמשתוים לצד אחד, ששניהם באים בו אל מקום אחד, או תחת סוג אחד, ויש שמשתוים לגמרי. אך הקו השואתו היא לגמרי, וזה פשוט מכל הראיות שהבאנו, שהרי פעולתו שוה ממש בכל מדרגה בלא שום שינוי כלל:
Source — English (Greenbaum):
> A third distinction that must be made in this connection is between the root of the rule of unity (יחוד, yichud) and that of the rule of reward and punishment, which I have already discussed. The root of the rule of reward and punishment lies in the Sefirot, and since the rule of reward and punishment is responsive to men's deeds, the Sefirot change accordingly. However, the rule of unity goes towards a single goal in every action with no change at all. This is the Line, which is equal on all levels. You must understand that the equality of the Line on all levels is absolute. For sometimes two things may be of equal value, or they may be equal in a certain aspect by virtue of which they are in the same position or come under one category. In some cases they may be completely equal. However, the equality of the Line is absolute on all levels, and this should be obvious from all the proofs we have adduced, because the action of the Line is literally equal on every level without any change at all. Plain English: Two roots: yichud (rule of unity, in the Line — invariant) and reward-and-punishment (in the Sefirot — varies with deeds). The Line's equality is absolute, not just relative.
Concepts: yichud, kav, sefirot_class, reward, punishment.
Source — Hebrew (קל"ח פתחי חכמה):
אך הנשמה שהיא לבוש שלו, הלבוש בענין הנשמה הוא ענין אחד בינה ובין הגוף, מתיחס אל הגוף, שבהתלבשה בו - פועלת הפעולות הצריכות לפי הגוף ההוא, וכשהיא חוץ ממנו - אינה פועלת כך. וזה הלבוש שמלביש הקב"ה את הנשמה בבואה לגוף, כמו שפירש בזוהר. שאם לא היה זה הלבוש - לא היה לה להתיחס עם הגוף כלל, והרי קודם שבאה לעוה"ז היתה כמו מלאך בלא יצה"ר, בלא בחירה. ובהכנסה בגוף, נעשית בעלת יצה"ר ובעלת בחירה. אך הכלל נמשך מהתלבשה בזה לבוש הגוף.
Source — English (Greenbaum):
> However, the soul, which is the garb within which the Line is clothed... The garb (לבוש, levush, a "garment", corresponding to the צלם, tzelem, "form" or "likeness") is an intermediary between the soul and the body, relating to the body. When the soul clothes itself in this garb, it executes the necessary functions in accordance with the nature of the body, but when it is outside the body, it does not act in that way. This is the garb with which the Holy One, blessed be He, clothes the soul when it enters the body, and the Zohar (Mishpatim 96b) explains that if it were not for this garb, the soul would have no connection whatever with the body. Prior to its entry into this world, the soul was like an angel without an evil inclination and without free will. However, on entry into the body, the soul became invested with an evil inclination and with free will. This is the result of its being clothed in this garb of the body. Plain English: Levush (garb) corresponds to tzelem (form/likeness) — intermediary between soul and body, relating to the body. The soul clothed in the garb acts according to the body's nature; outside the body, it does not. Zohar Mishpatim 96b: without this garb, the soul would have no connection with the body. Before entry: soul like an angel without evil inclination or free will. After entry: invested with evil inclination + free will — result of being clothed in the body's garb.
Concepts: levush.
Source — Hebrew (קל"ח פתחי חכמה):
וכל עניני הלבושים למעלה הם בסוד זה - משנים פעולה למתלבש בהם כפי ענינם. וכן אמרו בענין הנחושת שהוא לבוש שלובשת השכינה. כשרוצה לזון את הקליפות. וכן בתיקונים, לבושים דלביש ברמשא לא לביש בצפרא. כי העצם הוא אחד תמיד, ומתלבש בלבושים שונים, ועל פי ענינם פועל כל הפעולות השונות שפועל. ותראה שכן מצינו שכתוב, "ויעט כמעיל קנאה וילבש צדקה כשריון". ולפי הענין הזה ברצות הרצון העליון להכניס הקו לנהג את הרשימו, שהוא רחוק ממנו כגוף מן הנשמה, הוצרך הלבוש האמצעי ביניהם, כמו שיש בין הגוף והנשמה, ואז בהתלבשו שם - פועל ברשימו מה שיש לו לפעול:
Source — English (Greenbaum):
> Just as the garb of the soul affects the way it acts in the body, so too all the different garbs of the various Sefirot and Partzufim affect and change the action of the Line clothed within them in accordance with their particular nature. We find this idea in the statement in the Zohar (Terumah 139a) that bronze is a garment worn by the Indwelling Presence in order to give nourishment to the realm of the husks (קליפות, kelipot). Similarly, the Tikkuney Zohar (Tikkun #22, 65a) states that "The clothes that He wears in the evening, He does not wear in the morning...". For the essence is always one and the same, but He clothes Himself in different garbs and executes all His different actions according to the nature of these various garbs. We see this written explicitly: "And He wore righteousness as a coat of mail… and He put on garments of vengeance for clothing " (Isaiah 59:17). Thus, when the Supreme Will wanted to bring in the Line to govern the Residue, which is as distant from Him as the body from the soul, an intermediary garment was needed between them, just as the soul needs an intermediary garment in order to connect with the body. It is through this garb that He does what He has to do in the Residue. Plain English: Garbs of Sefirot/Partzufim affect the action of the Line clothed within. Zohar Terumah 139a: bronze is a garment worn by the Shechinah to nourish the kelipot (husks). Tikkuney Zohar 22: "clothes He wears in the evening He does not wear in the morning." Isaiah 59:17: "He wore righteousness as a coat of mail... garments of vengeance." The Reshimu is as distant from Eyn Sof as body from soul — needs the intermediary garment.
Concepts: levush, partzuf, kelipot, kav, reshimu, eyn_sofs_will.
Source — Hebrew (קל"ח פתחי חכמה):
זאת נעשית לכל פרצוף לפי מה שראוי לו, כל פרצוף לפי מה שהוא צריך לקבל ההנהגה מן הקו השוה. אך אין קבלת הפרצופים ממנו אלא על ידי הלבוש הזה. אם כן הלבוש הזה צריך שיהיה בכל פרצוף לפי מה שהוא, כדי שבכל אחד מן הלבושים האלה יפעל הקו פעולתו השוה:
Source — English (Greenbaum):
> ...is made to match each Partzuf according to what it is... Each Partzuf has its own distinctive "garb" depending on the governmental power which it needs to receive from the Line, which is equal on all levels. The Partzufim can only receive from the Line through this garment. If so, this garment must exist in each Partzuf according to its nature, in order that the Line may act equally through each one of these different garbs. Plain English: Each Partzuf has its own distinctive garb depending on the governmental power needed from the (invariant) Line. Partzufim can receive from the Line only through this garment.
Concepts: levush, partzuf, kav.
Source — Hebrew (קל"ח פתחי חכמה):
ובה נבחנים הפרצופים זה מזה, כי כל הבחנות שנבחין בספירות למעלה, צריך שיהיה על פי סדר דמות אדם למטה, כדלקמן. שהרי דמות זה משתרש למעלה בכל המדרגות. וכמו שנוכל לדון מן הספירות אליו, כך נוכל לדון ממנו לספירות, וכדלקמן. והרי אנו רואים שהגופות שוים בבחינת האדם בצורתם הכללית, וההפרש בין איש לחבירו בענין המדות והחכמה ויקר השכל - היא בנשמה. וההפרש באיש עצמו בין זמן לזמן, וכל עניני הנהגת הגוף ופעולותיו - מן הנשמה הן.
Source — English (Greenbaum):
> ...and this is what distinguishes the Partzufim from one another. For all the different aspects of the Sefirot above correspond to the order of the Form of Adam, Man, as we find it here below in this world (as will be discussed later). For this form is rooted above on all levels. And just as we can make inferences from the Sefirot to add to our understanding of the Likeness of Man, so we can make inferences about the Sefirot from the Likeness of Man as we find it in this world, as will be discussed later. Now we see that all human bodies have the same general form. The differences between one person and another in terms of character traits, wisdom and intelligence lie in the soul. Similarly, the differences in one and the same person at different times and in all that pertains to the conduct of the body and its actions derive from the soul. Plain English: The Sefirot's diversity follows the Form of Adam. All bodies have the same general form; differences (character, wisdom, intelligence; same person at different times) come from the soul. Same for the Sefirot.
Concepts: dmut_adam, partzuf, sefirot_class.
Source — Hebrew (קל"ח פתחי חכמה):
ובאמת כך הוא למעלה. וכן תמצא כפי הנלקט מכל הדרושים אשר להרב הקדוש האר"י זללה"ה, וכל המאמרים מרשב"י זללה"ה. סוד כל זה הוא המוחין, שהם הפנימיות של הפרצופים, שבהם כל ההנהגה, וכל הפרצוף מתנהג על ידם. והם משתנים בפרצופים עצמם מזמן לזמן, ומשנים עניניהם ופעולותיהם, וכמו שאפרש לך לקמן במקומו. ואלה הם הנקראים בשם לבוש הזה לקו הפנימי, שבהם ו, נבחנים הפרצופים זה מזה ככל עניניהם, אם במהותם, פירוש - להיותם חסד דין רחמים, אם בכמות ערכם, פירוש - להיותם גדולי הערך או קטני הערך. כי לפי מה שהם - כך מקבלים הארה מן הקו המלובש בם.
Source — English (Greenbaum):
> It is truly the same in the upper realms, and so you will find throughout the writings of the ARI and in all the teachings of Rabbi Shimon bar Yochai. The fundamental concept involved here is that of the mental powers (מוחין, mochin): these are the inner essence (פנימיות, pnimiyut, the "soul") of all the Partzufim. They are the source of all government, and each Partzuf is governed by its mental powers. These mental powers change in the Partzufim themselves at different times, thereby affecting and changing their nature and functioning, as I will explain to you below in its appropriate place. These mental powers are what we call the "garb" of this inner Line, which is the soul of the souls. It is through these different garbs that the Partzufim are distinguished from one another in all their various aspects, both qualitatively – whether they incline towards Kindness, Judgment or Mercy – and quantitatively, in terms of whether they are great or small in stature and value. For according to what they are, so they receive light from the Line garbed within them. Plain English: Mochin = the inner essence (pnimiyut, the soul) of all Partzufim. Source of all government. Mochin change at different times, thereby changing the Partzufim's nature and functioning. They are the garb of the inner Line — soul of souls. Through these garbs the Partzufim are distinguished, both qualitatively (Chessed/Gevurah/Tiferet) and quantitatively (great or small stature).
Concepts: mochin, pnimiyut, kav, partzuf, levush, chessed_middah, gevurah_middah, tiferet_middah.
Source — Hebrew (קל"ח פתחי חכמה):
וזהו: שאין השינוי בקו, אלא בלבוש שלו, שהיא הנשמה, כי לכאורה יקשה שינוי הפרצופים זה מזה בענין גדולת ערכם, כי הנה זה תלוי לפי קרבתם או ריחוקם מא"ס ב"ה. אך קו הא"ס ב"ה עומד בכל המדרגות בשוה, אם כן היו צריכים להיות כולם שוים. אך הענין הוא זה שפירשתי, כי אף על פי שהקו שוה, אבל הלבוש הוא משתנה, וכפי ערך הלבוש כך הוא מקבל מן הקו. ונמצאו הפרצופים גדולים וקטנים - ולפי מה שמוכן הנשמה שלהם לקבל מן הקו שבה.
Source — English (Greenbaum):
> Thus: The difference is not in the Line but in its garb, which is the soul. For the difference between the Partzufim in terms of their stature could be seen as problematic, because it depends upon how close to or far away from Eyn Sof, blessed be He, they are. But since the Line of Eyn Sof, blessed be He, is completely equal on all levels, it would seem that they should all be equal in stature. However, as I have explained, although the Line is exactly the same, the garments are different, and each Partzuf receives from the Line according to the nature of the garb. Thus the Partzufim may be great or small depending on the readiness of the soul of any given Partzuf to receive from the Line within it. Plain English: Why are Partzufim different in stature if the Line is invariant? The garments are different. Each Partzuf receives from the Line according to the nature of its garb. Greater or smaller depending on the soul's readiness to receive.
Concepts: kav, levush, partzuf, eyn_sof, mochin.
Source — Hebrew (קל"ח פתחי חכמה):
ותבין ממה שנאמר במאמר הזה ובמאמר הקודם, כי שלשה דברים יש בספירות, הכלים, המוחין, והאורות הפנימים ומקיפים. הכלים הם מדרגות הרשימו, החוקים הנמצאים אחר העלם השלמות. והאורות הפנימים ומקיפים, הם מה שהא"ס נמצא בכל המדרגות. והמוחין הם הלבושים הנעשים בכל פרצוף לפי מה שהוא, שבם נמצא השקפת הא"ס ב"ה כנ"ל.
Source — English (Greenbaum):
> From the discussion in this and the previous Openings, you should understand that there are three aspects to the Sefirot: (1) the vessels; (2) the mental powers; (3) the inner and encompassing lights. The vessels are the different levels of the Residue – the laws that exist after the concealment of perfection. Through the inner and encompassing lights, Eyn Sof is found on all the different levels. The mental powers are the garments (of the Line) and are made to suit each Partzuf depending on what it is. It is through these mental powers that Eyn Sof, blessed be He, connects with and governs each one according to its particular nature, as discussed above. Plain English: Three aspects of the Sefirot: (1) Vessels — laws after concealment of perfection; (2) Mental powers (mochin) — garments of the Line; (3) Inner and Encompassing Lights — Eyn Sof present on all sides. Eyn Sof connects with and governs each Partzuf through the mochin.
Concepts: vessel_kli, mochin, or_pnimi, or_makif, sefirot_class, partzuf, eyn_sof.
Relationships: sefirot_class → = → vessel + mochin + inner-and-encompassing-light (three-aspect structure).
Source — Hebrew (קל"ח פתחי חכמה):
והמוחין יש בהם נפש רוח נשמה חיה יחידה מצד עצמם. ואין חיה יחידה אלו - המקיפים שאנו מזכירים מאורות פנימים ומקיפים, כי הרי תמצא שהדרושים סותרים זה את זה לגמרי, ולא אאריך בזה עתה, כי הוא דבר נראה לעינים בדרושים שנאמר בענין המוחין, ומה שנאמר בענין א"ס ב"ה ומקיף. והתירוץ הוא זה שאמרתי עתה, ותמצא בזה הכל מבואר, כי, יש גם כן לענין זה של האורות דרך פרטי להתפשטותם. וכן הם מגיעים לפרצופים באותו הדרך הנאמר שם. בלבוש של החכמה וחלוק של בינה, והכל כמוזכר שם.
Source — English (Greenbaum):
> The mental powers include a Nefesh, Ruach, Neshamah, Chayah and Yechidah in their own right. The Chayah and Yechidah here are not the same as the encompassing lights of which we spoke in connection with the "inner and encompassing lights" (see Opening 28), for otherwise, various passages in the writings of the ARI would be completely contradictory. However, I will not expand on this now, because it is something that is quite evident in the passages which refer to the mental powers and those which refer to Eyn Sof, blessed be He, and the encompassing level. I have explained here the way to resolve the contradictions, and everything should therefore be clear. For the lights have their own individual way of spreading forth, and thus they reach the Partzufim in the same way as discussed there, be it in the "garb" of Wisdom or the "undershirt" of Understanding. Plain English: The mochin themselves have NRNCY — but these are not the same as the outer NRNCY of Op. 28's encompassing lights. Otherwise the Arizal's writings would be contradictory. Klach notes the distinction (between "garb of Wisdom" and "undershirt of Understanding") without expanding here.
Concepts: mochin, or_makif, nefesh_level, ruach_level, neshamah_level, chayah_level, yechidah_level.
Source — Hebrew (קל"ח פתחי חכמה):
ענין זה במראה, יראה הפרצופים במוחיהם עם הקו פנימיות שוה בכולם:
Source — English (Greenbaum):
> In the prophetic vision, the Partzufim thus appear with their mental powers together with the Line, which is the inner essence equal in all of them. Plain English: In vision: Partzufim appear with their mochin together with the Line, which is the inner essence equal in all of them.
Concepts: prophetic_vision, partzuf, mochin, kav, pnimiyut.
Op. 29's claim, in one sentence: Every Sefirah/Partzuf has three aspects — Vessel (kli, laws after concealment), Mochin (mental powers, garb of the Line), and Inner-and-Encompassing Light (Eyn Sof on all sides) — and the differences between Partzufim are in the garb (mochin), not in the Line itself, which is invariant on all levels (Zohar Ki Tetze 281a: "He does not change in any place"); the Line is the soul of the souls, the mochin its body-clothing.
The chapter installs the three-aspect picture for the rest of Klach.
pnimiyut, mochin, levush, yichud, kelipot (first explicit mention).Op. 29 says the Line shines within the Sefirot through a garb. The chapter forecasts Op. 25, 26, 27, 28 (back-references to the Tzimtzum unit so far) and Op. 31 (the Adam Kadmon naming).