Opening 51
— The First Three Sefirot Did Not Break: They Were Flawed in Their Back Parts

statuspost-holistic-revised voicekaplan last revised2026-05-08

Section: States of the First Three Sefirot of Nekudim (Openings 51–53)

**Part 2 — Yet they were flawed in their back parts.** The achorayim (back parts) — NHY of each — channel influence to the lower. Including back-NHY of Keter → Abba and Imma. The first three sustained but their channeling-aspect was reduced. The reduced flow = mochin de-katnut. The flaw in the first three is the prerequisite for the breaking of the lower seven (and hence for the cosmic repair).

Diagram — Back parts (achorayim) and mochin de-katnut

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מצב ג"ר דנקודים בשבירה:

Source — English (Greenbaum):

> The root of the creations is in the seven lower Sefirot, while the first three only direct them. When the vessels broke, the first three Sefirot did not break, but were flawed through their connection with the lower seven. Plain English: Theme: root of creations = seven lower; first three direct them. First three did not break, but were flawed through their connection with the lower seven.

Concepts: seven_lower_sefirot_root, three_upper_crowns, breaking_of_the_vessels.

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שורש הבריות הוא רק בז' תחתונות, שהם ז' ימי בראשית. והג' ראשונות הם רק עטרות על הז"ת, להנהיגם ולתקנם. על כן במציאותם אין שייך קלקול, כי הם למעלה ממעשה בני אדם. והעוונות אינם פוגמים אותם, אלא מסלקים אותם, ועל כן נמצאו ונתקיימו. אך מה שנמצא בהם לצורך הז' תחתונות - זה לא נתקן אפילו בהם, כי אם היה נתקן, היו כל הז' תחתונות מתוקנים גם כן. ולכן גם בהם מה ששייך מהם לז"ת - נפגם. וזה עושה שלא יתפשט כוחם היטב לתקן הז"ת, כי אם היה מתפשט תמיד - לא היה קלקול בעולם:

Source — English (Greenbaum):

> The root of the created worlds and beings lies only in the seven lower Sefirot, which are the Seven Days of Creation, while the first three Sefirot are only crowns over the lower seven, to direct and repair them. Accordingly damage is not applicable to the three first Sefirot in their intrinsic essence, since they are above the level affected by men's deeds. Thus sins do not damage them, but rather, they drive them away. Accordingly, the first three Sefirot endured. Nevertheless, even in their case, what exists in them to serve the needs of the lower seven was not repaired, for if it had been repaired, all of the seven lower Sefirot would also have been rectified. Accordingly even in the first three Sefirot, those aspects that relate to the seven lower Sefirot became flawed. This prevented the proper spread of their power to repair the seven lower Sefirot. For if it were constantly spreading, there would be no damage in the world. Plain English: Seven-claim proposition: (1) root of created beings = seven lower Sefirot = Seven Days of Creation; (2) first three = crowns over them, to direct and repair; (3) damage not applicable to first three intrinsically (above men's deeds); (4) sins drive them away, not damage; (5) first three endured; (6) yet what exists in them to serve the lower seven was not repaired — else lower seven would also have been rectified; (7) aspects relating to the lower seven became flawed — prevented the proper spread of power to repair; if constantly spreading, no damage in the world.

Concepts: seven_lower_sefirot_root, three_upper_crowns, back_parts_achorayim, sins_drive_away_not_damage, mochin_dekatnut.

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אחר שנתבאר ענין כללות עניני השבירה הזאת שהם לצורך ההנהגה, עתה נבאר המקרים שלה בפרט על פי זה השורש:

Source — English (Greenbaum):

> On the basis of our overall conspectus of the breaking of the vessels, which took place for the sake of the governmental order, we will now explain the process in detail. Plain English: Op. 36-50 = overall conspectus. Now: process in detail.

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חלקי המאמר הזה ב'. ח"א, שורש הבריות וכו', והוא מה שהיה מתוקן כבר באלה הספירות. ח"ב, אך מה שנמצא וכו', והוא מה שהיה נשאר עדיין:

Source — English (Greenbaum):

> The proposition consists of two parts. Part 1: The root of the created... This explains what was already rectified in these Sefirot. Part 2: Nevertheless, even in their case... This explains what still remained unrectified. Plain English: Two parts: (1) what was already rectified; (2) what remained unrectified.

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חלק א: שורש הבריות הוא רק בז' תחתונות, זה דבר מוסכם אצל כל המקובלים שקראו לאלה הז' - ז' ספירות הבנין, וכן נאמר, "עולם חסד יבנה", שהוא הראשון בבנין:

Source — English (Greenbaum):

> Part 1: The root of the created worlds and beings lies only in the seven lower Sefirot... This is something accepted by all the Kabbalistic sages, who called these the seven Sefirot of building (בנין, binyan, or the "constructive" Sefirot), and thus it says "The world is built on Kindness (חסד, chessed)" (Psalms 89:3), Chessed being the first in the building. Plain English: Seven lower = Sefirot of building (binyan, "constructive Sefirot"). Psalms 89:3: "The world is built on Kindness" — Chessed the first in the building.

Concepts: seven_lower_sefirot_root, constructive_sefirot, chessed.

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שהם ז' ימי בראשית, הרי דו ראיה ברורה, כי כל מה שנברא הנה נכלל רק בז' ימים. ואפילו לפי הפשט הנראה - אם נעשה הכל באלה שבעה ימים, אם כן הז' ימים אלה די להם לשורש. כל שכן שכבר ידענו שז' ימים הם ממש שליטת הז' ספירות, שכל אחת פועלת לפי כחה ביום ההוא. וכיון שמהם יצא הכל - אם כן מן הספירות האלה ודאי צריך שיצא הכל:

Source — English (Greenbaum):

> ...which are the Seven Days of Creation... This is clear proof – for everything that was created is surely included in these seven days alone. Even according to the self-evident, simple meaning of the Bible, if everything came about in these seven days, it means that these seven days are sufficient to serve as the root. All the more so when we already know that kabbalistically, the seven days constitute the actual rule of the seven Sefirot, in that each one functions according to its power on that day. (See Ramban, Commentary on the Torah, Genesis 1:3.) Since everything came forth in the Seven Days of Creation, it must certainly be the case that everything came out of these Sefirot. Plain English: Seven Days of Creation = clear proof. Everything created in seven days; seven days sufficient as root. Kabbalistically: seven days = actual rule of the seven Sefirot, each functioning per its power on that day (cf. Ramban, Commentary on Torah, Genesis 1:3). All came forth in Seven Days → all came out of the seven lower Sefirot.

Concepts: seven_days_of_creation, seven_lower_sefirot_root.

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והג' ראשונות הם רק עטרות על הז"ת, כל מה שהוא חוץ מן המציאות העיקרי, שהמציאות העיקרי שלם חוץ ממנו, אי אפשר לו להיות אלא עיטור יתר בנושא ההוא, אך לא חלק ממנו. וכן הם הג"ר, שאינם שורש לעניני העוה"ז - הרי הם עטרות להם. ותבין כי כן המדה, יען לכל מעשה ולכל מקרה שבעולם צריך שורש בפני עצמו ודאי. והנה דברי העולם צריך שלא ישנו את מציאותם, אלא מעלתם צריך שתשתנה לפי מעשה בני האדם. אם כן צריך שיהיה בכאן ב' שרשים, שורש המציאות בלתי משתנה, ושורש המעלה המשתנה.

Source — English (Greenbaum):

> ...while the first three Sefirot are only crowns over the lower seven... Everything that stands outside a thing's essential being – in the sense that the thing's essential being is complete without it – can only be an extra crown adorning it but not an integral part of it. So it is in the case of the first three Sefirot, which are not the actual root of what goes on in this world but rather, they are crowns over that root. This is properly so, because everything that happens in the world must certainly have a root of its own just to keep it in existence. It is not the basic existence of things in this world but rather their status that has to change depending on men's deeds. Accordingly, two roots are needed here: a root for the unchanging existence of things and a root for their changing status. Plain English: Outside a thing's essential being → can only be a crown adorning it, not integral. First three = crowns over the root. Two roots needed: (a) unchanging existence of things; (b) changing status per men's deeds.

Concepts: three_upper_crowns, seven_lower_sefirot_root, mans_choice_gives_control.

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על כן הושמו ז"ת וג"ר. ז"ת - הם השורש של הבריות, בלתי משתנה. נ"א, וז"ת הם המולידות, כי מן החסד יצא תמיד מים, ומן הגבורה - אש, ומן היסוד יצא תמיד הבנים, ומן החסד - חכמה, ומן הגבורה - עושר, ומן הת"ת - חיים, וכיוצא. אך היותר והפחות במעלה בכל הענינים האלה - לפי הג"ר הוא, שבהיותם מאירים בז"ת הרבה - יוציאו הז"ת תולדותם במעלה רבה ובתיקון גדול, ואם יאירו מעט - תולדת הז"ת תהיה שפלה ובלתי מתוקנת. נמצאו הז"ת - שורש לבריות, והג"ר - עטרות על גבם:

Source — English (Greenbaum):

> This is the reason for the institution of the seven lower and three upper Sefirot. The seven lower Sefirot are the root of the created realms and beings in their essential existence, which is unchanging. And it is the seven lower Sefirot that produce the different aspects of the creation. From Chessed there is a constant flow of water and from Gevurah fire, while Yesod is always the source of the structure. From Chessed comes wisdom, from Gevurah wealth, from Tiferet life, and so on. However, any increase or decrease in degree or status in all these aspects depends upon the three first Sefirot. When they shine strongly in the seven lower Sefirot, the latter will bring forth superior offspring in a state of greater repair. But if they shine in only a limited way, the offspring of the seven lower Sefirot will be lowly and lacking in repair. Thus the seven lower Sefirot are the root of the created realms and beings while the three first Sefirot are crowns over them. Plain English: Reason for seven-and-three: seven lower = root of created beings, unchanging. Examples: Chessed → water + wisdom; Gevurah → fire + wealth; Yesod → structure; Tiferet → life. Increase/decrease in status depends on the first three. Strong shining → superior offspring, greater repair. Limited shining → lowly offspring, lacking repair.

Concepts: seven_lower_sefirot_root, three_upper_crowns, chessed, din, mochin_dekatnut.

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להנהיגם, כבר פירשתי איך הז"ת מתנהגין בכל מן הג"ר. אם כן יש בג"ר גם כן חד"ר לצורך הנהגה שלמה, לתת שליטה לאיזה חלק שצריך:

Source — English (Greenbaum):

> ...to direct them... I have explained elsewhere how the seven lower Sefirot are governed in all aspects through the first three Sefirot (see Klaley Kin'at HaShem Tzeva'ot #11, Daat Tevunot p. 332ff). If so, the first three also contain Kindness, Judgment and Mercy in order to complete the governmental order and allow each part to rule as needed (and thus the upper three Sefirot correspond to Kindness, Judgment and Mercy). Plain English: Seven lower governed via the first three (cf. Klaley Kin'at HaShem Tzeva'ot #11; Daat Tevunot p. 332ff). First three also contain Kindness, Judgment, Mercy — to complete the governmental order. Upper three correspond to Kindness, Judgment, Mercy respectively.

Concepts: three_upper_crowns, chessed, din, rachamim, hanhagah_governmental_order.

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ולתקנם, שבהאירם על הז"ת נמשך עליהם מיד תיקון יותר וחשיבות יותר, רק מצד היותם מושפעים מהם. ובהיותם מסתלקים - ממילא נמצאים קלקולים הרבה מוטבעים בטבע הז"ת:

Source — English (Greenbaum):

> ...and repair them. For when they shine over the seven lower Sefirot, this immediately brings them to a greater state of repair and gives them greater status purely by virtue of the fact that they come under their influence. However, if the three upper Sefirot leave, the many flaws rooted in the intrinsic nature of the lower seven function by default. (But when they are under the influence of the upper three, their intrinsic flaws become inoperative.) Plain English: When upper three shine over lower seven: immediately greater state of repair; greater status by being under their influence. If they leave: intrinsic flaws of lower seven function by default. Under influence: intrinsic flaws inoperative.

Concepts: three_upper_crowns, tikkun_repair, actual_evil_vs_potential_evil.

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על כן במציאותם אין שייך קלקול, שאין האדם מעלה ומוריד במעשיו כי אם בשרשו:

Source — English (Greenbaum):

> Accordingly damage is not applicable to the three first Sefirot in their intrinsic essence... For man's deeds have no influence for better or for worse except on those levels in which he is rooted: any flaw reaches only the seven lower Sefirot. Plain English: Damage not applicable intrinsically. Men's deeds influence only levels in which he is rooted; any flaw reaches only the seven lower.

Concepts: three_upper_crowns, mans_choice_gives_control.

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כי הם למעלה ממעשה בני אדם, כי אין מעשה בני האדם אלא בעניני העולם, שהם עשוים לצרכו, ובכל שרשיהם:

Source — English (Greenbaum):

> ...since they are above the level affected by men's deeds. For men's deeds affect only the various aspects of the world made to serve his needs and all their roots. Plain English: First three above the level affected by men's deeds — men's deeds affect aspects of the world made to serve his needs and all their roots.

Concepts: mans_choice_gives_control, three_upper_crowns.

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והעוונות אינם פוגמים אותם, כל זה לפי ענינם. כבר אמרנו היאך הם עטרות של ההנהגה, שמשפיעים על הז"ת ומתקנים אותם. נמצא שיש בהם מה ששייך לו מעשה בני האדם, ומה שאין שייך. מציאותם הוא מה שאין שייך בו מעשה בני האדם, אך השפעתם שייך בו מעשיהם, כיון שהיא מגעת לז"ת ולתיקונם. נמצא שהעוונות - אי אפשר לפגום אותם ולגרום חושך בהם, כמו שמולידים בז"ת, שחסרה מהם ההשפעה, ואז חשך נשאר תחתיה:

Source — English (Greenbaum):

> Thus sins do not damage them... This is entirely consistent with their purpose. We have already explained that they are crowns over the governmental order, which send their influence over the seven lower Sefirot and bring about their repair. Thus they contain aspects to which men's deeds are relevant and aspects to which they are not. Men's deeds have no bearing on their intrinsic existence, whereas the spread of their influence is subject to men's deeds inasmuch as this reaches the seven lower Sefirot and affects their repair. Thus sins cannot damage them or cause darkness in them in the same way as they can in the case of the lower seven, where they cause deficiencies when the influence of the upper three is lacking, leaving darkness in its place. Plain English: Two aspects: intrinsic existence (men's deeds no bearing) + spread of influence (subject to deeds, since reaches lower seven). Sins cannot damage upper three or cause darkness in them. In the lower seven: deficiencies when upper-three influence is lacking, leaving darkness in its place.

Concepts: sins_drive_away_not_damage, mans_choice_gives_control, three_upper_crowns.

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אלא מסלקים אותם, דהיינו שזהו פגם הז"ת, והוא החשך שזכרתי שמתילד בז"ת, בהחסר מהם ההשפעה:

Source — English (Greenbaum):

> ...but rather, they drive them away. This is a flaw in the lower seven, and this is the darkness mentioned above, which develops in the seven lower Sefirot when the flow of blessing is lacking. Plain English: Sins drive them away — flaw is in the lower seven; darkness develops in the lower seven when the flow of blessing is lacking.

Concepts: sins_drive_away_not_damage, seven_lower_sefirot_root.

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ועל כן נמצאו ונתקיימו, כי כיון שבהם אין שייך פגם, על כן לא הוצרך להיות בהם השבירה, כי אין השבירה אלא לתת מקום לקלקולים, וכאן אין שייך קלקול:

Source — English (Greenbaum):

> Accordingly, the three first Sefirot endured. For since destruction is not applicable in their case, it was therefore unnecessary for any breakage to occur in them, for the only purpose of the breaking of the vessels was to make a place for destruction, and here destruction is of no relevance. Plain English: First three endured. Destruction not applicable; no breakage needed (purpose of breaking = make place for destruction; here destruction of no relevance).

Concepts: three_upper_crowns, breaking_of_the_vessels.

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חלק ב: אך מה שנמצא בהם לצורך הז' תחתונות - זה לא נתקן אפילו בהם, כי לכל דבר יש תיקונים וסידורים, כדי שאותו הענין יצא כראוי. וגם ענין ההשפעה מג"ר לז"ת צריך סידורים, כדי שיצא כראוי, לא פחות ולא יותר ממה שצריך, וזה מה שלא נתקן בהם:

Source — English (Greenbaum):

> Part 2: Nevertheless, even in their case, what exists in them to serve the needs of the lower seven was not repaired... For each thing has its own repairs and arrangements to ensure that they function properly. Thus the spread of influence from the upper three Sefirot to the lower seven requires arrangements to enable it to emerge in the proper way, neither less nor more than necessary. This is the aspect that was not repaired in the upper three Sefirot. Plain English: Part 2. Each thing has own repairs/arrangements. Spread of influence from upper three to lower seven requires arrangements — neither less nor more than necessary. This was not repaired in the upper three.

Concepts: three_upper_crowns, back_parts_achorayim, mochin_dekatnut, exact_measure_of_roots.

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כי אם היה נתקן, היו כל הז' תחתונות מתוקנים גם כן, בחינה זו שאנו מדברים עליה היא בחינת מציאות מה שהג"ר מתקנים את הז"ת, וזהו מה שאנו אומרים שהיה חסר. וזה פשוט, אם זה היה, ר"ל שהם היו מתקנים את הז"ת, אם כן היו הז"ת מתוקנים, והרי ז"ת צריך שלא יהיו מתוקנים בספירות האלה. אם כן מוכרח שתיקון ז"ת תלוי בג"ר, דהיינו שבין עניניהם יש ענין מציאות זה שהם המתקנים אותם. בחינה זאת של תיקון הז"ת תהיה חסרה מן הג"ר:

Source — English (Greenbaum):

> ...for if it had been repaired, all of the seven lower Sefirot would also have been rectified. We are discussing the aspect whereby the three upper Sefirot rectify the lower seven. This is what we say was lacking in them. Obviously, if it had been present – i.e. if they had been able to repair the lower seven – the latter would have been repaired, whereas it was necessary that the seven lower Sefirot should not be repaired by the first three (since the breaking of the vessels was a necessity). If so, it must be that the repair of the seven lower Sefirot depends on the first three – i.e. among their various aspects is the aspect whereby they repair them, and it is this aspect of being able to rectify the seven lower Sefirot that was lacking from the first three. Plain English: Aspect whereby upper three rectify lower seven = what was lacking. If it had been present → lower seven would have been repaired. But: necessary that lower seven NOT be repaired by the first three (since breaking was necessary). So: repair of lower seven depends on first three — this rectifying aspect was lacking from the first three.

Concepts: three_upper_crowns, breaking_of_the_vessels, back_parts_achorayim.

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ולכן גם בהם מה ששייך מהם לז"ת - נפגם, והיינו האחוריים שלהם, שהם השייכים לז"ת. וכן אחורי נה"י דכתר, שהם המביאים חסדים וגבורות לאו"א, כמפורש במקומו:

Source — English (Greenbaum):

> Accordingly even in the first three Sefirot, those aspects that relate to the seven lower Sefirot became flawed. These aspects are their "back parts" (אחוריים, achorayim), which are those that relate to the seven lower Sefirot. (These are their Netzach-Hod-Yesod, which pass the influence of the higher level to the lower.) This also applies to the "back parts" of Netzach-Hod-Yesod of Keter, which channel Kindnesses and Severities to Abba and Imma, as explained elsewhere. (See Etz Chayim, Shaar Shevirat HaKelim ch. 2; Pitchey Chochmah VaDaat #43, Shaarey Ramchal p. 184.) Plain English: Back parts (achorayim) = aspects relating to lower seven. Their NHY (Netzach-Hod-Yesod) — pass influence of higher level to lower. Includes back-NHY of Keter: channel Kindnesses and Severities to Abba and Imma (cf. Etz Chayim, Shaar Shevirat HaKelim ch. 2; Pitchey Chochmah VaDaat #43, Shaarey Ramchal p. 184).

Concepts: back_parts_achorayim, keter, abba_partzuf, imma_partzuf.

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וזה עושה שלא יתפשט, כבר אמרנו שהשבירה היתה שורש כל הקלקולים, ובהיות שצריך שתהינה הספירות עשויות בדרך שיוכלו להפגם, פירוש להחשך כנ"ל, על כן נעשה בהם השבירה, והיתה הכנה לקלקול זה. וכן שבירת אחורי או"א היה הכנה לקלקול. אך הקלקול אי אפשר להיות באו"א עצמם, אלא הרי הקלקול באותה הבחינה שהיתה בה השבירה, והבחינה שהיתה בה השבירה הוא מה ששייך לז"ת. אם כן הקלקול הוא במה ששייך לז"ת, והיינו שלא יתפשט כחם של או"א בז"ת תמיד לתקנם:

Source — English (Greenbaum):

> This prevented the proper spread... We have already said that the breaking of the vessels was the root of all the damage. And since it was necessary for the Sefirot to be made in such a way that they could be flawed – i.e. darkened – they were made to fragment, which was the preparation for this flaw. Likewise the break-up of the "back parts" of Abba and Imma was a preparation for the state of damage. However, there can be no damage in Abba and Imma themselves. Rather, the damage is in the same aspect in which the breaking of the vessels took place, i.e. that which relates to the seven lower Sefirot. Accordingly, the damage is in what relates to the seven lower Sefirot – i.e. that the power of Abba and Imma does not continually spread into the seven lower Sefirot in order to repair them. Plain English: Breaking of vessels = root of all damage. Sefirot made to fragment as preparation for the flaw. Break-up of back-parts of Abba/Imma = preparation for state of damage. No damage in Abba/Imma themselves. Damage = aspect relating to lower seven — power of Abba/Imma does not continually spread into lower seven to repair them.

Concepts: back_parts_achorayim, abba_partzuf, imma_partzuf, breaking_of_the_vessels, mochin_dekatnut.

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כוחם היטב לתקן הז"ת, כי כח על כל פנים צריך שיצא מג"ר לז"ת. אלא הקלקול הוא שלא ימשך הכח כראוי, אלא ממועט הרבה. והוא סוד המוחין דקטנות, כמפורש במקומו:

Source — English (Greenbaum):

> ...of their power to repair the seven lower Sefirot. In any event some power must emerge from the upper three Sefirot to the lower seven. The flaw was that the power could not flow properly but was highly reduced. This is the mystery of the mentality of immaturity (מוחין דקטנות, mochin dekatnut), as will be explained in the appropriate place. Plain English: Some power must emerge from upper three to lower seven. Flaw: highly reduced, could not flow properly. = mochin de-katnut (מוחין דקטנות, "mentality of immaturity").

Concepts: mochin_dekatnut, back_parts_achorayim, three_upper_crowns.

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כי אם היה מתפשט תמיד לא היה קלקול בעולם, הרי טעם כטעם שאמרנו למעלה, שלא היה בהם מה ששייך לז"ת, לפי שצריך שהו"ת יהיה בהם שבירה. והרי זה עצמו הטעם לקלקול הצריך, שיכול להיות קלקול בז"ת, שאי לאו כן לא היה:

Source — English (Greenbaum):

> For if it were constantly spreading, there would be no damage in the world. Thus the reason is similar to the reason we stated above. They lacked what relates to the seven lower Sefirot, because it was necessary for the breaking of the vessels to occur in the seven lower Sefirot, and this itself is the reason for the necessary flaw in the first three – so that there could be a flaw in the seven lower Sefirot. For without it, there would have been no flaw in them. Plain English: If constantly spreading → no damage in world. They lacked what relates to lower seven because breaking was necessary in lower seven. Necessary flaw in first three = so the lower seven could have flaws. Without it, no flaw in them.

Concepts: back_parts_achorayim, breaking_of_the_vessels, mochin_dekatnut, tikkun_repair.

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• **Op. 51's first-three did not break doctrine is the structural anchor for the entire mochin-de-gadlut/de-katnut spectrum that runs through the rest of the book. Op. 119–123** (Z"A's three-stage construction operates along this spectrum), Op. 127 (the Tzelem doctrine — Inner and Encompassing Mental Powers; the gradient between Or Penimi and Or Makif). The asymmetry Op. 51 names becomes the operational variability of every later mochin claim.

• **Op. 51's crowns over the constructive Sefirot image generalises into Op. 90** (A"A as the root of all Atzilut, the other Partzufim as branches). The crowns of Op. 51 become the root of Op. 90; both are above-and-controlling-without-being-the-substrate.

• **Op. 51's back-parts of NHY of Keter to Abba/Imma claim prepares the Atik-and-A"A doctrine: Op. 96** (Atik clothes in A"A; the chain radla → Mitkala → AK → Atik → A"A → Atzilut). The back-parts Op. 51 names operationally become the clothing-points between upper and lower Partzufim.