Section: Adam Kadmon (Openings 31–35)
Op. 33 mapped AV/SaG/MaH/BaN onto specific cosmic locations. Op. 34 explains the why: the apertures are not interchangeable. SaG emerges through Ears, Nose, Mouth. BaN emerges through the Eyes (higher). MaH emerges through the Forehead (highest). The connection is not haphazard (not like fire under a perforated vessel that exits any hole identically). Each light has a specific relationship with its passage. The vessel constrains the light's action even after exit — the apertures are exit vessels of specific kinds. The deeper principle: the circuit of the spirit through Adam Kadmon's body produces powers in specific limbs that are structurally coupled with specific facial apertures. "The eye muscles depend upon the understanding in the heart" (Avodah Zarah 28b). The form of every Partzuf depends on MaH (Ezekiel 1:10: "and the likeness of their faces was of a man" — ADaM = 45 = MaH).
This is the chapter that explains why the cosmic correspondences of Op. 33 are not arbitrary. The apertures are intentional channels for specific lights, with exit vessels that constrain the lights even after emergence.
Part 1. The passages are specifically chosen — not haphazard. (a) If haphazard, all apertures would emit identical light — but they don't. (b) If haphazard, lights wouldn't change places — but they do (BaN higher than its position in the body; MaH higher still). The relationship is internal (in the body) and the apertures correspond to that internal arrangement.
Part 2. The combinations of lights — not just the names. The form of every Partzuf depends on MaH (Ezekiel 1:10; gematria ADaM=45=MaH). The circuit of the spirit (irrigation of the tree, Op. 29 ¶3) circulates around all parts. Specific body parts are structurally coupled (eye muscles ↔ heart understanding, Avodah Zarah 28b). Result: each light reaches its coupled body part first; from there the radiance emerges through the corresponding aperture.
Source — Hebrew (קל"ח פתחי חכמה):
הקשר בין עסמ"ב למקום בקיעתם מא"ק:
Source — English (Greenbaum):
> The connection between AV, SaG, MaH and BaN and their place of emergence from Adam Kadmon's sensory organs Plain English: The chapter is about the connection between AV/SaG/MaH/BaN and the specific apertures from which they emerge.
Concepts: av_expansion, sag_expansion, mah_expansion, ban_expansion, apertures_nekavim, adam_kadmon.
Source — Hebrew (קל"ח פתחי חכמה):
המעברים שעוברים דרך שם האורות, הם נבחרים לפי מה שהם נקשרים לפנים עם ד' השמות הנסדרים שם. והם לפי הרכבות קשרי המאורות, ודרך הליכת הרוח בהם, מקום שהוא נוגע ראשונה - שם הוא יוצא:
Source — English (Greenbaum):
> The passages through which the lights pass were chosen because of the way they are linked to the interior with the four Names that are arranged there, and they correspond to the different combinations in which the lights are interconnected. And the route by which the spirit travels through them is such that the place that it touches first is where it emerges. Plain English: Three claims: (1) passages chosen by their internal link to the four Names; (2) they correspond to the combinations of lights; (3) the spirit's route — whichever place it touches first is where it emerges.
Concepts: apertures_nekavim, the Four-Letter Name, milui.
Source — Hebrew (קל"ח פתחי חכמה):
אחר שבארנו הזיו המתגלה, צריך לפרש עתה ענין המקומות שהוא מתגלה מתוכם:
Source — English (Greenbaum):
> Having discussed the radiant splendor that is revealed, we must now discuss the places from which the revelation comes forth. Plain English: Op. 32-33 was the radiance; now the places from which it emerges.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ב'. ח"א, המעברים וכו', והוא יחס נמצא בין המעברים ובין אורות העוברים. ח"ב, והם לפי וכו', והוא משפט היחס הזה איך הוא:
Source — English (Greenbaum):
> The proposition has two parts. Part 1: The passages... This explains that there is a relationship between the passages and the lights that pass through them. Part 2: ...and they correspond... This explains the nature of the relationship. Plain English: Two parts: (1) the relationship exists; (2) its nature.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: המעברים שעוברים דרך שם האורות, ר"ל כי יציאת האור הפנימי דרך הנקבים אינו על צד ההזדמן, כאש לוהט שנותנים עליו כלי נקוב, שבכל מקום שיש נקב יוצא אור האש. כי אם היה כך - שני דברים היו נמשכים מזה, שאנו יודעים שאינם כך, הא', כיון שהאש שתחת הנקבים הוא שוה, על כן גם היוצא מן הנקבים הוא שוה, כי הרי האש אינו מקבל תנועות חדשות, לצאת דרך מקומות פרטים, שבהם יהיה משתנה, אלא שבכל מקום שמוצא נקב - יוצא, והוא יוצא בנקב זה כמו בנקב אחר. והב', שהאש שהוא עומד מכוסה תחת הנקב הא' - יוצא דרך הנקב ההוא, ושתחת הב' - יוצא דרך הנקב הב', בלא יתחלפו כלל, לצאת מה שהוא תחת נקב אחד - לצאת דרך נקב אחר.
Source — English (Greenbaum):
> Part 1: The passages through which the lights pass... The way in which the inner light emerges through the apertures of the face is not merely haphazard as in the case of a blazing fire covered by a perforated vessel, through which the light of the fire emerges wherever there is a hole. Had this been the way the inner light emerged, it would have had two results, both of which we know not to be the case. Firstly, since it is the same fire under all the holes, what emerges through each hole is also entirely uniform: the fire does not take on any new movements in order to exit via particular locations that might cause it to undergo some kind of change. Rather, the fire leaves wherever it finds a hole, and it passes through one hole in exactly the same way as it would leave through any other. Secondly, the fire standing covered under one hole passes out through that hole, while the fire standing under a different hole passes out there: the fire does not undergo any kind of change causing what is under one hole to go out via another. Plain English: Inner light emerging through apertures is not haphazard — not like fire under perforated vessel. If it were, two results would follow (both wrong): (1) all apertures would emit uniform light; (2) lights wouldn't change places.
Concepts: apertures_nekavim.
Source — Hebrew (קל"ח פתחי חכמה):
ושני דברים אלה אינם כך באלה העולמות. הא', האור שבפנים הוא שוה, ושיוצא לחוץ אינו שוה, אלא הולך בהדרגה בכמה מקרים שונים. ואם היה רק על צד ההזדמן, שהאור יוצא לפי שמוצא פתח לפניו, כך היה האור היוצא מן האזן כמו מן החוטם, בלא שום שינוי כלל. הב', שמצאנו חילוף, שהרי אורות הס"ג - יוצאים מן האח"פ, ואורות הב"ן למעלה מן האח"פ, דהיינו מן העינים, ואורות מ"ה למעלה מכולם, דהיינו מן המצח.
Source — English (Greenbaum):
> Neither of these phenomena is found in the worlds of Vision, Hearing, Smell and Speech under discussion. In the first place, the light that is within is uniform, while that which emerges is not uniform, for it emerges in stages in several different ways. If it were the case that the light emerged purely haphazardly wherever it found an exit, the light emerging from the Ear would be no different from the light emerging from the Nose. Secondly, we do indeed find that the lights change places. For the lights of SaG emerge from the Ears, Nose and Mouth, while the lights of BaN emerge from a place that is higher than the Ears, Nose and Mouth, namely the Eyes. And the lights of MaH emerge from a place that is higher than all of these – namely, from the Forehead. Plain English: Both predictions wrong: (1) light emerging is not uniform — different per aperture. (2) Lights do change places — SaG emerges from ENM; BaN from Eyes (higher); MaH from Forehead (highest).
Concepts: sag_expansion, ban_expansion, mah_expansion, apertures_nekavim, world_of_vision, world_of_hearing, world_of_smell, world_of_speech.
Source — Hebrew (קל"ח פתחי חכמה):
אם כן מכל זה נראה בהדיא שאינו על צד ההזדמן, אלא נבחרים המעברים לאורות, ומוכרח האור ההוא ללכת במעבר ההוא ולא באחר, מפני היחס שיש לו עמו. ובשביל היחס הזה הרי הוא משתנה בצאתו ממנו, כי כבר נשתעבד גם הוא לכלי.
Source — English (Greenbaum):
> From all this it is quite evident that the way in which the light emerges is not merely haphazard. Rather, the passages were specially chosen to match their respective lights in each case. Each individual light must necessarily pass through its own particular passageway and not through any other, because of the special relationship that it has with it. Because of this relationship, the light undergoes a change when passing through the relevant passageway, for the emerging light is already subject to the influence of the aperture or "vessel" from which it comes forth. Plain English: Each light must pass through its own passage — special relationship. The light changes on passing through; it is subject to the aperture/vessel.
Concepts: apertures_nekavim, vessel_kli.
Source — Hebrew (קל"ח פתחי חכמה):
פירוש - אם היה על צד ההזדמן, אז היה נקרא שאין האור משתעבד לכלי, אדרבא יוצא מן השעבוד, אם כן תחת שבזמן שהוא בתוך הכלי פועל בבחינת כלי מפני היותו סגור בו, ואף על פי שאין בו שינוים, הרי פעולתו משתנית, לפי שהוא משתוה לבחינת הכלי, וכמ"ש למעלה בסוד הקו והרשימו, הנה כשבוקע ויוצא - אובד השעבוד ההוא, ויפעל כמו נשמה חוץ מן הגוף. אבל כיון שאמרנו שעברו דרך הכלי הוא מפני יחס שיש לו לכלי ההוא בפרט, אם כן נקרא שאפילו בצאתו הוא משועבד לכלי, כי לא היה יכול לצאת מכלי אחר, ואף על פי שיוצא, אינו נקרא שיוצא מן השעבוד, אלא אדרבא, טבע הכלי ההוא להיות כלי מוציא, וכמ"ש למעלה בענין הכלים מכילים וכלים מוציאים. וכיון שכך, נמצא שאין האור עושה אלא פעולת הכלי עצמו, ואז יהיה שינוי בפעולתו, כאילו היה פועל בתוך כלי המכיל עצמו:
Source — English (Greenbaum):
> If it were merely by accident that the light emerged from one aperture rather than any other, we could say that the light is not subject to the vessel – on the contrary, it would be free of all subjection. If that were the case, as long as the light is contained within the vessel, it could function within the constraints of the particular vessel in which it is contained. In that case, even though the light itself might be intrinsically unchanged, its action would change through being subject to the constraints of the vessel, as discussed earlier in connection with the Line and the Residue (see Opening 28). However, on breaking through and passing out, it should lose that subjection and act like the soul outside the body. But having said that the light passes out through a given vessel because of the specific relationship it has with that vessel, we must infer that even after its emergence, the light remains subject to the vessel – because it would not have been able to pass out through a different vessel. Even after passing out, this does not mean that it becomes free of all subjection to the vessel. On the contrary, the very nature of the vessel in question is to serve as a vessel of exit, as discussed earlier in connection with container vessels and exit vessels (see Opening 32, Part 1). This being the case, the light performs only the function of the vessel itself, and its functioning changes as if it were acting within the container vessel itself. Plain English: If accidental: light unsubjected after exit (like soul outside body). But: light passes through because of relationship — so it remains subject even after exit. Vessel of exit (Op. 32 Part 1) constrains the light's action like a container vessel does. Light performs only the function of the vessel itself.
Concepts: vessel_kli, container_vessel, exit_vessel, kav, reshimu.
Source — Hebrew (קל"ח פתחי חכמה):
הם נבחרים לפי מה שהם נקשרים לפנים עם ד' השמות הנסדרים שם, היחס הזה אינו יחס נמשך מן המצב הנראה, כי אדרבא, זהו המתחלף, שהב"ן והמ"ה הם למטה, ועולים למעלה מן הכל. אלא הוא מקשר שנקשר בפנים בתוך הגוף. והרי נתפרש בכלל ענין היחס של האורות עם המעברים, שהוא יחס אחד פנימי תלוי בסדר שהשמות עומדים בפנים בתוך הגוף, שנתקשר עמהם בחינת המעברים בסדר הזה שאחר כך מתגלים לחוץ:
Source — English (Greenbaum):
> ...were chosen because of the way they are linked to the interior with the four Names that are arranged there. This relationship between the emerging lights and the container vessels from which they emerge is not dependent upon the way things appear from the outside. On the contrary, this is precisely what is changed, for Ban and MaH are down below, yet they ascend higher than everything. Rather, the relationship derives from a bond forged inside, within the body. Thus we see that the whole relationship between the emerging lights and the passages through which they pass is an internal relationship which is dependent upon the order in which the Names stand arranged within, inside the body. The passageways are connected with them in the same order in which they are afterwards revealed outside. Plain English: The relationship is internal — not based on external position (BaN/MaH are below internally yet emerge above externally). The bond is forged inside, in the order of the Names within the body. Passageways connect to internal Names in the same order they emerge outside.
Concepts: the Four-Letter Name, milui, apertures_nekavim, container_vessel.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: והם לפי הרכבות קשרי המאורות, כי אף על פי שאנו אומרים שכללות הפרצוף הוא עשר ספירות, כדי להבין ההנהגה היוצאת ממנו, אך צריך להבחין בהם פרטיות הרבה, שהוא כלל כל תרי"ג אורות שבו. ולא די זה, אלא העיקר הוא לדעת הקשרים שאלה האורות הם מתקשרים זה בזה, ונפגשים בדרך זה להתקשר קצה אחד עם קצה אחר, שבמצבם הם רחוקים זה מזה. וזהו מענין הרכבות המאורות, שמתרכב אור אחד עם אור אחר, ויוצא משם התולדה. ובדרך זה נעשים היחסים שבגוף, שחלק אחד מתיחס אל חלק אחר, עד שבהולד מקרה באחד מן החלקים ההם, יורגש המקרה בחלק השני, אף על פי שהחלקים רחוקים זה מזה הרבה, ויש חלקים אחרים ביניהם. ואותם שביניהם לא ירגישו, ואלה שבקצוות ירגישו.
Source — English (Greenbaum):
> Part 2: ...and they correspond to the different combinations in which the lights are interconnected. For even though we say that the Partzuf as a whole consists of ten Sefirot so that we may understand the governmental order that emerges from it, nevertheless we must examine many different details in the Sefirot, these being the totality of all the six hundred and thirteen lights contained in the Partzuf. Moreover, the main thing is to understand the links whereby these lights are connected to one another and the way they meet so as to connect one end to the other, even though they are far apart from one another in the order in which they stand. This is bound up with the way the lights join up in various different combinations: one light combines with another causing the emergence of a new offspring. This is how the different parts of the body are related one to another, so that if something happens to one part, it will be felt in the other even though the two parts in question may be very far from one another and other body parts stand between them. The intervening body parts will not feel it while those at separate ends do feel it. Plain English: The Partzuf has ten Sefirot — but also 613 lights in total. Crucial: links between distant lights — they meet and combine causing new offspring. Same in body: things in distant parts felt in each other; intervening parts don't feel.
Concepts: partzuf, sefirot_class, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
ושורש הענין הזה הוא, כי צורת כל פרצוף בכלל ובפרט תלויה בשם מ"ה, בסוד, "ודמות פניהם פני אדם". והנה שם זה יש בו כחות מספר מה שיש בו. ואלה הכחות הם שנחלקו לכמה פרטים, ועשו האברים של הגוף עם כל תכונותיהם. ויש שפרטי כח אחד הלכו בהדרגה בהשתלשלות זה אחר זה, ויש שפרטי כח אחד נתחלקו, והושמו - אחד במקום אחד, ואחד במקום אחר רחוק ממנו. ואחר כך הושם הסיבוב של הרוח הסובב על כל החלקים, ומגיע הכל אל הצורה הכללית, העומדת בסוד שקיו דאילנא, העומדת בסוד שם מ"ה שזכרתי. ובהרגיש חלק אחד מן הפרצוף איזה מקרה, יגיע הדבר אל השורש - שם מ"ה שזכרתי. ומשם יגיע מיד אל החלק השני שהוא גם כן חלק אחד מן הכח, שחלקיו הוא החלק שהרגיש בתחלה.
Source — English (Greenbaum):
> The root of this matter is that the form of every Partzuf, both in general and in detail, depends upon the name MaH, as it is writen: "And the likeness of their faces was the face of a man (Adam)" (Ezekiel 1:10; the numerical value of the letters of ADaM = 45 = MaH). Now this name contains a specific number of powers, and it is these powers that divide up into various particulars, thus producing the limbs of the body with all their different properties. In some cases the particular components of the power in question unfolded in stages, one after the other, in a gradual developmental sequence. In other cases, the components of the power in question were separated from one another, with one being placed in one location and another in a different location far away from the first. Afterwards, the circuit of the spirit that circulates around all the different parts was instituted, and everything reaches the overall form, which is based on the underlying secret of the "irrigation of the tree", which is the secret of the name MaH (see Opening 29 Part 3). Thus, when something happens to and is felt by one part of the Partzuf, it comes to the root, the name of MaH, and from there it immediately reaches the second part, which is likewise a component of the same power whose other component was affected in the first place. Plain English: Form of every Partzuf depends on MaH (Ezekiel 1:10: "likeness of their faces was of a man (Adam)"; ADaM=45=MaH). MaH contains specific powers → divide into limbs. Some unfold gradually; some separated to distant locations. Circuit of spirit (irrigation of the tree, Op. 29 Part 3 = MaH's secret) circulates. When one part affected → comes to root MaH → reaches coupled part.
Concepts: mah_expansion, partzuf, dmut_adam, irrigation_of_the_tree, dmut_adam_havayah.
Source — Hebrew (קל"ח פתחי חכמה):
והנה כך הוא באדם למטה גם כן, שהנשמה הבונה את הגוף, הנה עושה זה בכח אחד כללי שיש בה, שהוא דמות אדם, והוא שם מ"ה שזכרנו. שגם באדם צריך שיהיה בסוד שקיו דאילנא. ומזה יוצא כל הבנין, והוא המרגיש כל הרגשות חלקי הגוף, וממנו נמצא היחס הזה. והנה הרוח הוא המתפעל במקום שהוא יושב שם.
Source — English (Greenbaum):
> It is the same in the case of man here below: the soul (neshamah) builds the body through one general power contained within it. This is the "Likeness of Man", and this is the name MaH we have mentioned. For this must also exist in man here below in accordance with the secret of the "irrigation of the tree". It is from this that the entire structure emerges, and this is what experiences all the feelings and sensations of the different parts of the body, and it is from this power that their interrelationship derives. It is the spirit (ruach) itself that is affected and activated in the place where it dwells. Plain English: Below: soul builds body through one general power = Likeness of Man = MaH. Same in man as above. Structure emerges from this; feelings and sensations come from it; interrelationship derives from it. The spirit itself is affected.
Concepts: dmut_adam, mah_expansion, irrigation_of_the_tree, neshamah_level, ruach_level.
Source — Hebrew (קל"ח פתחי חכמה):
ובהתפעלו באחד החלקים, לפי תכונת החלק ההוא, הנה בהתפעלות הזה יתפעל החלק האחר, שהוא בן גילו של החלק הראשון. ובהתפעל באמת בחלק הא', הצורה הכללית תריצהו לחלק הב', ויתפעל שם בדרך הזה גם כן, מפני הצורה הכללית שמחברת אותם. והחלקים שבאמצע אינם מרגישים כלום, כי הוא לא יתפעל בהם כך, אלא בחלק בן גילו של החלק הא'. כמו המים - שלפי המקום כך הם מתפעלים. והשפעות הכוכבים גם כן יוכיחו דה, שעוברים בכל האויר, ואינם נרגשים אלא במקום המוכן להם, כי שם השפע ההוא מתלהט לפעול, ולא במקום אחר:
Source — English (Greenbaum):
> The spirit is affected through one of the body parts according to the distinctive nature of that part, and this has an effect upon the second body part that is the natural partner of the first. When activated in one part, the overall form sends a current to the second part, which is also activated there in its place in the same way through the overall form that connects the two of them, while the intervening parts are not affected. (Thus "the eye muscles depend upon the understanding in the heart", Avodah Zarah 28b.) For no other part will be affected in this way except one that is the natural partner of the first and structurally coupled with it. This is comparable to the way water is affected according to the place where it is contained. The influence of the stars also proves this point, for the stars send their influences through the entire atmosphere yet their effects are felt only in the place prepared for them: there alone and nowhere else does the particular influence flash forth to act. Plain English: Spirit affects part-A → natural partner part-B (intervening parts unaffected). "The eye muscles depend on the understanding in the heart" (Avodah Zarah 28b). Only the structurally coupled partner. Like water in containers; like stars influencing only prepared places.
Concepts: structural_coupling, dmut_adam.
Source — Hebrew (קל"ח פתחי חכמה):
ודרך הליכת הרוח בהם, דהיינו שהרי גם לזה הענין יש דין פרטי - מה שניתן הרוח להתגלגל בו: מקום שהוא נוגע בראשונה - שם הוא יוצא, כי השמות האלה מתגלגלים בפנים לגוף בחוקים שנחקק להם, ומוצא אברים מה שמוצא ראשונה, והוא נכנס באברים, ומוציא ההארה, במה שיש בחלקי הפנים מתיחסים לאברים ההם.
Source — English (Greenbaum):
> And the route by which the spirit travels through them is such that... In other words, this phenomenon has its own individual law whereby the spirit (ruach) circulates in this way. ...the place that it touches first is where it emerges. For these names circle around inside, within the body (of Adam Kadmon) in accordance with the laws instituted for them. The spirit finds the limbs that it comes to first and enters into these limbs and body parts, sending forth the radiation through the parts of the face that are related to those bodily limbs and organs. Plain English: Spirit's circuit has its own law: the place touched first is where it emerges. Names circle inside AK's body. The spirit enters first-touched limbs → radiation through coupled face-parts.
Concepts: ruach_level, apertures_nekavim, the Four-Letter Name, adam_kadmon, structural_coupling.
Source — Hebrew (קל"ח פתחי חכמה):
ובדרך זה אפשר למצוא שיצא הב"ן מן העינים וס"ג מן האח"פ, כי במקום שהס"ג מתהלך לפי סדר סיבובו, פוגע בראשונה אברים שבני גילם הם אח"פ, ומיד יצאו הארותיו דרך שם, והב"ן לפי סיבובו פוגע באברים שבני גילם העינים, וכן מ"ה למצח.
Source — English (Greenbaum):
> This is what makes it possible to find that the lights of BaN emerged through the Eyes while the lights of SaG emerged through the Ears, Nose and Mouth. For the circuit of SaG is arranged in such a way that it first reaches the organs that are structurally coupled with the Ears, Nose and Mouth, and its radiations passed out from there immediately. The circuit of BaN, on the other hand, reaches the limbs that are structurally coupled with the Eyes, and the same applies to MaH in relation to the Forehead. Plain English: SaG-circuit reaches limbs coupled with ENM first → emerges from ENM. BaN-circuit reaches limbs coupled with Eyes first → Eyes. MaH → Forehead.
Concepts: sag_expansion, ban_expansion, mah_expansion, structural_coupling, apertures_nekavim.
Source — Hebrew (קל"ח פתחי חכמה):
יש להקשות, שהרי אמרנו למעלה, שזיו הבקיעות יוצא ממה שנכללת הנשמה בפנים, ומה ענין עתה למה שסובב בגוף?
Source — English (Greenbaum):
> An objection could be raised on the basis of our earlier statement that the radiance of the fissures or apertures of the face derives from the fact that the entire soul is included in the face. How is this connected with the fact that it circulates in the body? Plain English: Objection: Op. 32 said face-radiance comes because the entire soul is in the face. How does that fit with the spirit circulating in the body?
Concepts: face_above, apertures_nekavim.
Source — Hebrew (קל"ח פתחי חכמה):
תשובה, הילוך הדבר הזה כך הוא, כל מעשה שעושה הרוח בגוף - כבר אמרנו שיש לו להתגלות בפנים, על כן כל מעשה שעושה הרוח הזה בגוף, הוא מוציא כנגד ומיד כח אחד בפנים. עומד לגלותו. ומיד עשותו המעשה בגוף, יעלה ויראה בבחינת סבר הפנים בפנים, ועדיין אין זה סוף הילוכו, כי כל מה שנקבץ בפנים, כבר שמעת שמתפרט בבקיעות החושים. על כן כל מעשה הרוח בגוף יש כנגדו כח אחד מתחיל בפנים ומסיים באחת מן הבקיעות. והצורה הכללית חלקה כך כחותיה, כל המעשים שעושה ע"ב דס"ג - המציאה כנגדם לגילוי בפנים - כחות מסוימים באזנים, ואחרים בחוטם, ואחרים בפה, וכן ס"ג דס"ג, וב"ן - המציאה כנגדם כחות מסוימים בעינים, על דרך שפירשנו למעלה, שהצורה הכללית מפרטת כחותיה בגוף.
Source — English (Greenbaum):
> The explanation of this matter is as follows. Every action that the spirit brings about in the body must, as we have already said, be revealed in the face. Accordingly every action that this spirit performs in the body immediately produces a corresponding power in the face which stands ready to reveal it. Simultaneously with the performance of the action through the body, it rises up and is seen in the overall expression of the face. Yet this is still not the end of its circuit. For, as you already know, the face as a whole divides up into the various sensory apertures. Accordingly, every action of the spirit in the body has a corresponding power that starts in the face and ends in one of the apertures. The general form divided up its powers in such a way that every action performed by AV or SaG brought forth and revealed in the face certain corresponding powers in the Ears, others in the Nose and others in the Mouth. The same applies to SaG of SaG and BaN: it brought forth certain corresponding powers in the Eyes in the way explained above, whereby the general form divides up into the various specific powers contained in the body. Plain English: Answer: every body-action immediately produces a corresponding face-power. Then the face divides into apertures — power starts in face, ends in one aperture. So every body-action has a face-correlate ending in a specific aperture: AV/SaG → ENM-apertures; SaG-of-SaG and BaN → Eyes; etc.
Concepts: face_above, apertures_nekavim, av_expansion, sag_expansion, ban_expansion.
Source — Hebrew (קל"ח פתחי חכמה):
והנה נמצא שהכחות המקבילים לע"ב הושמו למטה, ושל ב"ן למעלה, ושל מ"ה למעלה. אך ההקבלה אינה בין חלקי הרוח לחלקי הגוף, כי אינם תחת סוג אחד, אלא בין חלקי הגוף לחלקי הגוף, אם כן צריך שנאמר שאותם האברים שב"ן סובב עליהם - הם הם שהקבלתם בעינים, על כן בהגיע ב"ן שם למטה, יאיר מיד בחלק שכנגד החלקים ההם בפנים, ומשם לעינים וכן כולם:
Source — English (Greenbaum):
> Thus we see that the powers corresponding to AV (i.e. AV of SaG) were placed below, while those of BaN were placed above (in the Eyes) and those of MaH higher still (in the Forehead). However, the parallel is not between the parts of the spirit and the parts of the body (e.g. between BaN and the Eyes) for they are not in the same category. Rather, it is between these parts of the body and those parts of the body. If so, we must say that the limbs and organs where BaN circulates are those corresponding to the Eyes. Accordingly, when BaN reaches those limbs below, it immediately shines forth in the corresponding part of the face, and from there to the Eyes, and the same applies to all of them. In summary: The circulating spirit – the totality of AV, SaG, MaH and BaN – produces powers in the body. For example, the light of BaN produces the powers of the legs, and there is thus a link between BaN and the legs. Everything that happens in the body is visible in the radiance of the face and produces a fissure, i.e. one of the senses. Thus the power in the leg eventually produces vision, and this is how BaN is connected with the Eyes. Plain English: Parallel is body-parts to body-parts (not spirit-parts to body-parts). BaN circulates in limbs corresponding to Eyes → BaN reaches those limbs → shines in corresponding face-part → Eyes. Example: BaN produces powers of legs; legs ↔ Eyes (structural coupling). So BaN-leg-power → Vision through Eyes.
Concepts: ban_expansion, mah_expansion, av_expansion, sag_expansion, structural_coupling, apertures_nekavim, face_above.
Op. 34's claim, in one sentence: Each light's emergence-aperture is determined by the structural coupling between Adam Kadmon's internal body-parts (where the four Names circulate) and the corresponding facial apertures — SaG's circuit reaches limbs coupled with Ears/Nose/Mouth (so emerges there), BaN's reaches limbs coupled with Eyes (higher), MaH's reaches limbs coupled with Forehead (highest) — and the Likeness of Man is the form of every Partzuf precisely because ADaM (45) = MaH, so the irrigation of the tree (Op. 29) connects every distant body part through MaH's overall form, just as the eye muscles depend on the understanding in the heart (Avodah Zarah 28b).
container_vessel, exit_vessel, structural_coupling, irrigation_of_the_tree.Op. 34 specifies the connection between AV, SaG, MaH, BaN and their place of emergence from AK's sensory organs. The chapter introduces the apertures and structural coupling (koneniyut) doctrine in nascent form. Forecasts Op. 28, 29, 32.