Section: Adam Kadmon (Openings 31–35)
Op. 32 established that Adam Kadmon's radiance produces the four sense-worlds. Op. 33 specifies which expansions reveal what: AV = Chochmah of Adam Kadmon (concealed; emerges through the hairs of the head — sei'ar/sha'ar/sha'er wordplay). SaG = Binah (reveals what AV concealed; this emanation constitutes Atzilut). The Inner Light and Encompassing Light start far apart and gradually come closer together — through the Kav HaMiddah's successive concealments (Op. 30) — until they reach the mouth, where a Vessel is formed: the root of the World of Nekudim (forecast Op. 36+). The Likeness of Man is properly rooted at the level of MaH and BaN (Atzilut). The lights of the Eye come after the Mouth (further gradation). Cites Etz Chayim Shaar Ozen Chotem Peh ch. 1: "ear" and "eyes" in Adam Kadmon are figurative — to "break through to the human ear." First explicit Klach naming of histalkut (departure of light) — the root of all human service; repair afterwards in Atzilut.
This is the Adam Kadmon chapter that maps the four expansions onto specific cosmic locations: AV (hairs/Chochmah), SaG (Atzilut/Binah), MaH+BaN (Likeness of Man at the mouth → eyes). It also forecasts the World of Nekudim (Op. 36+) and the great breaking of the vessels.
Part 1. AV, SaG, MaH, BaN are revealed from Adam Kadmon. Everything in the body is AV/SaG/MaH/BaN; what is revealed in the face is what is revealed.
Part 2. AV in detail. = Chochmah of AK. Concealed. Light goes out through the hairs of the head — the sei'ar/sha'ar/sha'er wordplay. Light remains concealed because Chochmah's nature is concealment.
Part 3. SaG in detail. = Binah. Reveals what AV concealed. This emanation constitutes Atzilut. All levels are interconnected; SaG-lights are not separate from AV but its revealing-development. Inner and Encompassing Lights gradually come closer until the mouth, where a Vessel is formed (root of Nekudim). MaH and BaN at Atzilut = the Likeness of Man rooted properly. Histalkut = departure of light, root of all human service.
Source — Hebrew (קל"ח פתחי חכמה):
פרטות ענין עסמ"ב דא"ק:
Source — English (Greenbaum):
> The branches of Adam Kadmon successively reveal the Likeness of Man. Plain English: The chapter is about how Adam Kadmon's branches successively reveal the Likeness of Man.
Concepts: adam_kadmon, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
ע"ב ס"ג מ"ה ב"ן מתגלים מא"ק. הע"ב לפי חכמתו של א"ק, ואינו מגיע הדברים להשגה, ומשלח הארותיו דרך שערות הראש, שהמוח מגלה בם ענינו, והוא נעלם. אך ס"ג מגלה האורות מה שנעלם בע"ב, והוא ענין האצילות שהולך ומתגלה מעט מעט. לכן בתחלה אור פנימי ואור מקיף רחוקים וה מזה, והולכים ומתקרבים מעט מעט עד הפה, שנעשה כלי שם. ושם נשרש דמות אדם כראוי, והוא ענין מ"ה וב"ן שנתגלה אחר כך.
Source — English (Greenbaum):
> AV, SaG, MaH and BaN are revealed from Adam Kadmon. AV corresponds to the Chochmah of Adam Kadmon and what exists here does not come within our grasp. It sends forth its light by way of the hairs of the head, through which the brain reveals its contents while itself remaining concealed. But SaG reveals the lights that are concealed in AV, and this is the emanation that constitutes Atzilut, which little by little becomes increasingly revealed. Accordingly, the inner light and encompassing light are initially far from one another, but they steadily come closer together, little by little, until they reach the mouth, where a Vessel is made. There the Likeness of Man is properly rooted, and this is the aspect of MaH and BaN that is revealed afterwards. Plain English: AV/SaG/MaH/BaN revealed from AK. AV = Chochmah of AK (unapprehensible); through hairs. SaG reveals what's concealed in AV = Atzilut. Inner and Encompassing Lights gradually come closer. At the mouth a Vessel forms. Likeness of Man rooted at MaH+BaN.
Concepts: av_expansion, sag_expansion, mah_expansion, ban_expansion, chochmah_middah, adam_kadmon, hairs_seir, or_pnimi, or_makif, vessel_kli, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
אחר שזכרנו בכלל שהארות יוצאות מא"ק, עכשיו יש לנו לפרש פרטיהם:
Source — English (Greenbaum):
> Having discussed in general terms how radiations of light emerge from Adam Kadmon, we must now explain the details. Plain English: Op. 32 was general; now details.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ג'. ח"א, עסמ"ב, והוא מה שמתגלה בדרך כלל. ח"ב, הע"ב לפי חכמתו, והוא ענין הע"ב בפרט. ח"ג, אך ס"ג, והוא ענין הס"ג בפרט:
Source — English (Greenbaum):
> The proposition has three parts. Part 1: AV, SaG, MaH and BaN... This is what is revealed overall. Part 2: AV corresponds to the Chochmah... This discusses AV in particular. Part 3: But SaG... This discusses SaG in particular. Plain English: Three parts: (1) overall; (2) AV; (3) SaG.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: ע"ב ס"ג ב"ן מתגלים מא"ק, וזהו כי הלא כבר שמעת איך כל מה שיש בכל סדרי הגוף - מתגלה בפנים, ומה שמתגלה בפנים הוא המתגלה בתוך הבקיעות. אך כל הכללות שבכל הגוף הוא עסמ"ב. אם כן מה שמתגלה הוא עסמ"ב:
Source — English (Greenbaum):
> Part 1: AV, SaG, MaH and BaN are revealed from Adam Kadmon. For you have already heard that all that exists in all the different orders of the body is revealed in the face. And what is revealed in the face is revealed through the apertures, the fissures through which the soul breaks through. Now everything in the entire body consists of AV, SaG, MaH and BaN. If so, that which is revealed is AV, SaG, MaH and BaN. Plain English: Body's totality → revealed in face → revealed through apertures. Body = AV/SaG/MaH/BaN. So what is revealed = AV/SaG/MaH/BaN.
Concepts: face_above, apertures_nekavim, av_expansion, sag_expansion, mah_expansion, ban_expansion.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: הע"ב לפי חכמתו של א"ק, כי חו"ב סודם הוא כך, חכמה הוא סידור הדברים בעומק המחשבה. אך בינה מגלה תמיד מסתורי החכמה. וע"ב הוא לפי מה שמצטייר בעומק מחשבתו: ואינו מגיע הדברים להשגה, כי מציאות החכמה היא להסתתר ולהתעלם:
Source — English (Greenbaum):
> Part 2: AV corresponds to the Chochmah of Adam Kadmon... The underlying secret of Chochmah (חכמה, "wisdom") and Binah (בינה, "understanding") is that Chochmah is how things are arranged in the depth of the mind (מחשבה, machshavah, lit. "thought"), but Binah constantly reveals the hidden mysteries of Chochmah. AV corresponds to the picture formed in the depth of the mind of Adam Kadmon. ...and what exists here does not come within our grasp. For the nature of Chochmah is to be hidden and concealed. Plain English: Chochmah = arrangement in depth of mind (machshavah). Binah = constantly reveals what's hidden in Chochmah. AV = picture in the depth of AK's mind. Concealed because Chochmah is concealment-natured.
Concepts: av_expansion, chochmah_middah, binah_middah, adam_kadmon.
Source — Hebrew (קל"ח פתחי חכמה):
ומשלח הארותיו דרך שערות הראש, דהיינו שערות הראש הם הזיו הראשון, כמו הדיקנא בפנים. ומשם יוצא אור הע"ב, בבחינת זיו שני הנזכר בפנים: שהמוח מגלה בם ענינו, סוד השערות בכל מקום שהם, הם סוד מה שנסדר במוח בתוך הראש - מתגלה בחוץ לראש בבחינת שערות, וכל עניניהם ומשפטיהם נמשך אחר ענין המוח, איך שהוא בפנים. ועוד יתפרש זה במקומו בס"ד: והוא נעלם, אור הע"ב היוצא הוא נעלם, כיון שהוא לפי בחינת חכמה:
Source — English (Greenbaum):
> It sends forth its light by way of the hairs of the head... The hairs of the head are the first radiant splendor: this is comparable to the beard, which is the first radiant splendor of the face, as discussed in the previous Opening. It is from the hairs of the head that the light of AV goes out as a second radiant splendor, comparable to the second radiant splendor discussed in the case of the face. ...through which the brain reveals its contents... The secret of the hairs, in every place they are found, is that they are connected with what is arranged within the brain inside the head. This is revealed outside, on the head, in the category of "hairs". (The letters of the Hebrew word sei'ar, a "hair", are the same as those of shaar, a "gateway" and the root sha'er, "form a mental estimate".) Everything bound up with the hairs and all of their laws are in accordance with the nature of the brain as it is inside. This will be explained further in the appropriate place (Opening 105). ...while itself remaining concealed. The light of AV that emerges is concealed, since it corresponds to Chochmah, whose nature is to be concealed. Plain English: Hairs of head = first radiance (like beard). Light of AV emerges as second radiance through hairs. Sei'ar / sha'ar / sha'er — hairs reveal what's in the brain. Op. 105 forecast. AV remains concealed (Chochmah's nature).
Concepts: hairs_seir, av_expansion, chochmah_middah, first_radiance, second_radiance.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ג: אך ס"ג מגלה האורות, והוא ענין בינה שאמרתי, שמגלה אורות החכמה שהם סתומים: מה שנעלם בע"ב, שאין אורות הס"ג אורות אחרים, בלתי משתלשלים מן הע"ב, עד שיהיה הע"ב ענין אחד בפני עצמו, שאין פעולותיו ותולדותיו מתגלים, ואורות הס"ג ענינים בפני עצמם לצד אחר, שתולדותיהם מתגלים. כי אם היה כך, הרי היינו נופלים במבוכת פיזור הענינים, פירוש - הדלוג שזכרתי למעלה, הנראה לכאורה בענינים האלה שמתחילים בענין אחד, ואין נודע סופו, ומדלגים משם לענין אחר, שאינו מתקשר עמו. וזה דבר שאי אפשר לומר כך, כי אין זאת ידיעה, אלא מבוכה. והראוי הוא, אם אלה האורות שאנו מזכירים הם אורות ההנהגה, שילכו בהשתלשלות זה אחר זה, מן הראש ועד הסוף.
Source — English (Greenbaum):
> Part 3: But SaG reveals the lights... This is Binah, which, as I have said, reveals the lights of Chochmah that are occluded ...that are concealed in AV... For the lights of SaG are not other lights that did not develop out of AV. If that were the case, AV would be a separate aspect by itself, marked by the fact that its actions and effects are not revealed, while the lights of SaG would be a quite different aspect, since their effects are revealed. If this were so, we would face the problem of disconnected scatteredness. This is the apparent "jumping" that I discussed earlier (Opening 32), where you start with one aspect and then, before knowing where it leads, jump to another having no connection with the first. You cannot say such a thing, because this would not be knowledge but bewilderment. The proper way, if these lights that we are discussing are the lights of government, is that they should follow a developmental sequence, one after the other, from beginning to end. Plain English: SaG = Binah, reveals what's concealed in AV. SaG-lights are not separate from AV (else disconnected scatteredness — Op. 32 problem). Lights of government must follow developmental sequence.
Concepts: sag_expansion, av_expansion, binah_middah, hishtalshelut.
Source — Hebrew (קל"ח פתחי חכמה):
אלא האמת כך הוא, כל הענינים שאנו מדכירים מראשית הא"ק ועד סוף כל העשיה - כולם מקושרים זה בזה, ומשתלשלים זה מזה. וההבדל שביניהם - שכל עליון נעלם יותר מן התחתון ממנו, עד שבאים הדברים מהעלם אל גילוי, אך שלשלת אחת ממש הם. ונמצא שכל מה שמתגלה אחר כך בסוד אורות הס"ג, הוא מה שנעלם מתחלה באור הע"ב. ואורות הס"ג עצמם אינם ענינים הרבה פזורים ונפרדים. אלא הם ענין אחד עצמו, שהולך ומתגלה גילוי אחר גילוי, וכדלקמן:
Source — English (Greenbaum):
> The truth is that all the levels discussed in the Kabbalah, from the beginning of Adam Kadmon to the very end of Asiyah, are all bound up with each other and develop one from another. The difference between them is that every higher level is more concealed than the level below it, such that things move from a state of concealment to one of revelation, but all are one interconnected chain. Thus all that is revealed afterwards in the form of the lights of SaG is what was initially concealed in the light of AV. The lights of SaG themselves are not a multitude of scattered, unconnected aspects. They constitute a single whole that steadily becomes increasingly revealed, stage by stage. Plain English: All Kabbalistic levels (Adam Kadmon → Asiyah) are one interconnected chain — concealment → revelation. SaG = AV revealed. SaG-lights are one whole increasingly revealed.
Concepts: sag_expansion, av_expansion, hishtalshelut, adam_kadmon.
Source — Hebrew (קל"ח פתחי חכמה):
והוא ענין האצילות, כי מה שהיתה הכוונה מתחלה, הוא להמציא ענין שורש דמות אדם בדרך קרוב ומתיחס אל התחתונים, שתהיה בו העבודה כראוי. וענין זה הוא אצילות הבנוי ממ"ה וב"ן, אחר שנתחברו ביחד. כי שם האורות הם סיבות ממש אל כל עניני העוה"ז, קרובות ומתיחסות להם כראוי. מה שאין כן קודם לכן, שאינו אלא שורש לסיבות האלה.
Source — English (Greenbaum):
> ...and this is the emanation that constitutes Atzilut. For the intention from the very outset was to bring into being the root of the Likeness of Man in a way closely relating to the lower creatures, so that it should serve as the root for their service. This root is the emanation that constitutes Atzilut, which is built of MaH and BaN after they were joined together. For the lights there are the actual causes of all the different aspects of This World, being close to them and related to them in a fitting way, which was not the case on the earlier levels (the lights of AV and SaG), which constitute only the root of these actual, direct causes. Plain English: Intention from outset: bring root of Likeness of Man close to lower creatures (so it can serve as root for their service). This root = Atzilut = built of MaH+BaN joined. Atzilut-lights are actual causes; AV/SaG = roots of those direct causes.
Concepts: sag_expansion, av_expansion, mah_expansion, ban_expansion, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
וזה תבין במ"ש כבר בענין ההעלמים, שהיה קו המדה הולך ועושה - שבכל העלם מתחדשות תולדות לפי ההעלם ההוא. והנה לא יכול לצאת על דרך זה לפי עניניו אחר זה ההדרגה, אלא אחר שנוספו העלמים על העלמים, עד שהגיעו למדרגה הנקראת אצילות, אך לא למעלה מזה. וזהו מ"ש הרח"ו זללה"ה, שאף על פי שמכנים אוזן ועינים בא"ק, אינו אלא לשבר את האוזן, כי שמות אלה אינם נופלים אלא במקום שהאורות עמדו בערך אחד מתיחס עם התחתונים, שיכולים התחתונים לצאת מהם לפי חק ההדרגה. אך כאן למעלה, לא נוכל להדכיר תוארים האלה אלא בדרך השאלה, להיות כאן מקום שורש לענינים האלה למטה.
Source — English (Greenbaum):
> You will be able to understand this through what I have already said in connection with the successive concealments produced by the Line of Measurement: each successive degree of concealment causes new effects according to the concealment in question (see Opening 30, Part 2). The Likeness of Man could only emerge in this way in its various aspects following this gradation and a succession of increasing degrees of concealment, until they reached the level called Atzilut, but not above this. Thus Rabbi Chaim Vital wrote that even though we use the terms "ear" and "eyes" in the case of Adam Kadmon, this is only to "break through" and make sense to the human ear – to give us a faint indication of something that is intrinsically beyond our grasp (Etz Chayim, Shaar Ozen, Chotem, Peh ch. 1, p.34a, TaNTA ch. 1, 20:3). For these terms do not properly apply except where the light stands on a level that relates to the lower realms so that the lower realms can emerge from there in accordance with the law of gradual progression. But here above (on the levels of the lights of SaG and the worlds of Vision and Hearing) the use of these terms is purely figurative inasmuch as this is the place of the root of these phenomena below. Plain English: Kav HaMiddah's successive concealments (Op. 30) produce the Likeness of Man — gradually until Atzilut. Etz Chayim Shaar Ozen Chotem Peh ch. 1 + TaNTA ch. 1: "ear" and "eyes" in AK are figurative — to "break through to the human ear." Properly apply only where the light relates to lower realms.
Concepts: kav_hamiddah, dmut_adam, adam_kadmon, sag_expansion.
Source — Hebrew (קל"ח פתחי חכמה):
נמצא לפי זה, שמה שהיה צריך להתגלות - היה סוד דמות אדם, אם כן נאמר שמה שהיה צריך להתגלות היה האצילות, וההעלמים היו נעשים על פי כוונה זאת. להביא סוף סוף האור אל המדרגה הזאת. אך כל מה שאנו מדברים עתה, הוא בחלקי הזיו הזה שזכרנו, שהם חלקים עומדים בהדרגה זה תחת זה, דהיינו על פי ענין קו המדה, שכל תחתון אורו פחות מאור העליון ממנו, שסוף ענינם הוא האצילות כנ"ל, וכדלקמן. אם כן נאמר שחלקי הדיו הזה ענינם - ענין האצילות שהולך ומתגלה מעט מעט בהדרגה, עד שיגיע להמצא. ולכן גם עניניהם הולכים בהדרגה ממש, אלו תחת אלו, כדלקמן:
Source — English (Greenbaum):
> Thus we find that what had to be revealed was the underlying Likeness of Man. If so, we may say that what had to be revealed was Atzilut, and the intention of the successive degrees of concealment was to bring the light eventually to this level. But all that we are talking about now is contained in the parts of this radiant splendor that we have been discussing. These parts stand in a hierarchy one under the other, in accordance with the principle of the Line of Measurement, which is that the light of each successive level is less than that of the level above it. The end goal of these lights is Atzilut. If so, we may say that the purpose of the different parts of this radiant splendor is to bring about Atzilut. ...which little by little becomes increasingly revealed... gradually, until it reaches the point that it comes into actual existence. Accordingly their various aspects follow a gradual order, one under another. Plain English: What had to be revealed = Likeness of Man = Atzilut. Successive concealments aim at Atzilut. Light of each level less than the previous (Kav HaMiddah). End goal = Atzilut, gradually revealed.
Concepts: dmut_adam, kav_hamiddah.
Source — Hebrew (קל"ח פתחי חכמה):
לכן בתחלה אור פנימי ואור מקיף רחוקים זה מזה, והולכים ומתקרבים מעט מעט, כי הנה זה אנו רואים ודאי באורות האלה - שיש מציאות ענין אחד ההולך בהדרגה, והוא ענין קרוב אור פנימי עם המקיף. וכיון שסוף ההדרגה הזאת הוא ממש מה שמוציא שורש דמות אדם כדלקמן, אם כן נבין בהדיא שבאורות האלה הולך האצילות ומתגלה מעט מעט:
Source — English (Greenbaum):
> Accordingly, the inner light and encompassing light are initially far from one another, but they steadily come closer together, little by little... For we certainly see in these lights something that advances gradually, stage by stage, and this is the steadily increasing closeness of the inner light and the encompassing light. Since it is the end of this gradation that actually brings forth the root of the Likeness of Man, as discussed below, we may directly infer that in these lights Atzilut is successively revealed little by little. Plain English: Initially: Inner Light and Encompassing Light far apart. Gradually: closer together. End of gradation brings forth Likeness of Man. Atzilut successively revealed.
Concepts: or_pnimi, or_makif, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
עד הפה שנעשה כלי שם, היינו מה שרואים שסוף ההדרגה הוא עשית הכלי כנ"ל. והכלי הוא המתיחס לתחתונים, וכדלקמן:
Source — English (Greenbaum):
> ...until they reach the mouth, where a Vessel is made. What we see is that the end of this gradual process is the formation of the Vessel, and the Vessel relates to the lower realms, as it goes on to say. Plain English: End of gradual process = formation of the Vessel at the mouth. Vessel relates to the lower realms.
Concepts: vessel_kli, lights_of_mouth.
Source — Hebrew (קל"ח פתחי חכמה):
ושם נשרש דמות אדם כראוי, וב' הוראות לענין זה. הוראה א', הוא שענין הכלי הוא המתיחס לדמות האדם. והיינו כי עיקר דמות אדם הוא ענין הגוף עם הנשמה בתוכו. ושורש ענין הגוף הוא הכלי באמת. וכיון שהכלי הוא סוף ההדרגה שראינו באורות אח"פ, אם כן נדע בבירור שאורות אח"פ הולכים בהדרגה אל ענין דמות אדם בסוד הגוף. הוראה ב', היינו שענין אורות הפה הם עשוים ממש לתת השורש לנקודים. ומזה שהדרגה זאת נראית עוד בבירור ממש - במה שאנו רואים שאפילו אורות העינים עצמם, כדלקמן, הם באים ההדרגה אחר הפה, והיינו שהאצילות הוא דמות אדם בפרט בסוד מ"ה וב"ן כנ"ל, ששם יש ענין הכלים בכל פרטיהם. ושורש ענין זה הוא באורות הפה, דהיינו הכלי בכלל, קודם שיהיו עניניו מתגלים בפרט. כי הלא זאת היא ההדרגה תמיד - בתחלה יש הכלל, אחר כך הפרט, ואין לעשותם מדרגה אחת, אלא שתי מדרגות.
Source — English (Greenbaum):
> There the Likeness of Man is properly rooted... This signifies two things. The first is that the concept of the Vessel relates to the Likeness of Man, for the essence of the Likeness of Man is the existence of the body and the soul within it, and the true root of the concept of the body is the Vessel. And since the Vessel is the end level that we see in the lights of the Ear, Nose and Mouth, we know clearly that the lights of the Ear, Nose and Mouth lead gradually to the Likeness of Man based upon the body. The second thing signified here is that the lights of the Mouth are actually made to provide the root of the World of Nekudim (Openings 36-58). The gradation is seen even more clearly in the fact that even the lights of the Eyes themselves, as will be discussed later, follow in gradation after the Mouth. This indicates that Atzilut specifically is the Likeness of Man through the mystery of MaH and BaN, which is where the vessels are found in all their details. And the root of this lies in the lights of the Mouth, which is the overall Vessel prior to the detailed revelation of everything connected with it. This is surely the nature of gradation: first comes the overall whole, and afterwards the details. We may not make only one level out of what are actually two levels. Plain English: Two things: (1) Vessel relates to Likeness of Man (body's true root); ear/nose/mouth lights gradually lead to Likeness of Man with body. (2) Lights of the Mouth = root of the World of Nekudim (Op. 36-58 forecast). Even the Eyes come after the Mouth in gradation. Atzilut = Likeness of Man through MaH+BaN where vessels are detailed; root in Mouth (overall vessel before details).
Concepts: dmut_adam, vessel_kli, lights_of_mouth, lights_of_eyes, mah_expansion, ban_expansion, nekudim.
Source — Hebrew (קל"ח פתחי חכמה):
נמצא לפי זה - אורות הפה שם ענין הכלי שהגיע כבר לגילוי, אך בדרך כלל וכמ"ש. אך באורות העינים כדלקמן שם, ענין הכלי בפרט ממש, בסוד מ"ה וב"ן, כדלקמן במקומו. ועל כן נעשו מעשים באורות הפה, מה שהוצרך כדי לתת מציאות לענינים הנמצאים בכלים במקומן, במקום פרטי עניניהם. וזה כללות הבנת כל מה שאנו דורשים באורות הפה שהם כולם הכנות למה שצריך להמצא אחר כך באצילות במקומו, והיינו גילוי הכלים ושלמותם, ושיהיה בדרך הסתלקות, בסוד שורש לעניני העבודה. והתיקון הוא להיות אחר כך באצילות, כמוזכר במקומו:
Source — English (Greenbaum):
> Accordingly, we see that the lights of the Mouth are the location of the Vessel, for this is the level on which it already becomes revealed, albeit in a general way. The lights of the Eyes contain the aspect of the Vessel in a detailed way, through the mystery of MaH and BaN, as will be discussed below in the appropriate place. Accordingly the lights of the Mouth contain what was necessary in order to bring forth the various aspects of the Vessels in their place in all their details. All the aspects discussed in the Kabbalah in connection with the lights of the Mouth are to be understood entirely as preparations for what must later come into being in its place in Atzilut. This includes the revelation and completion of the Vessels, and their emergence through the departure (הסתלקות, histalkut) of the light. This is the root of all that relates to man's service. And the repair is to be afterwards in Atzilut, as will be discussed in the appropriate place. Plain English: Lights of Mouth = location of Vessel (general). Lights of Eyes = Vessel in detail (MaH+BaN). All Kabbalah discussion of Mouth-lights = preparations for Atzilut. Includes revelation/completion of Vessels via histalkut (departure of light). This is the root of all human service. Repair = afterwards in Atzilut.
Concepts: lights_of_mouth, lights_of_eyes, mah_expansion, ban_expansion, vessel_kli, histalkut, nekudim.
Source — Hebrew (קל"ח פתחי חכמה):
והוא ענין מ"ה וב"ן שנתגלה אחר כך, היינו סוף כל ההשתלשלות, שהוא דמות האדם במקומו, בסוד מ"ה וב"ן כנ"ל, וכדלקמן:
Source — English (Greenbaum):
> ...and this is the aspect of MaH and BaN that is revealed afterwards. This is the end of the entire chain of development: the Likeness of Man in its place, in the mystery of MaH and BaN, as discussed above, and as will be discussed further below. Plain English: End of the chain = Likeness of Man in its place via MaH+BaN.
Concepts: mah_expansion, ban_expansion, dmut_adam.
Op. 33's claim, in one sentence: AV (Chochmah of AK, concealed, emerging through hairs) and SaG (Binah, revealing what AV concealed = Atzilut) reveal the Likeness of Man through a single developmental chain in which the Inner and Encompassing Lights gradually come closer until reaching the mouth, where a Vessel is formed (root of the World of Nekudim, Op. 36+), with the Likeness of Man properly rooted at MaH and BaN; histalkut (departure of light) at the mouth-level is the root of all human service.
hairs_seir, histalkut, lights_of_mouth, lights_of_eyes.Op. 33 unfolds the branches of Adam Kadmon successively revealing the Likeness of Man. The chapter forecasts Op. 30, 32, 36, 105 explicitly.