Section: Partzufim (Openings 70–73)
This is the closing chapter of the Partzufim unit (Op. 70-73). Op. 70 defined what a Partzuf is; Op. 71 established that the correspondence between Partzuf and human form is complete in both directions; Op. 72 introduced the male/female distinction and located the only substantive difference in the Yesods. Op. 73 adds the second axis: the male/female union is not present to the same degree in every Partzuf. There is a gradient of connection, and that gradient is precisely what tells us where human service (avodah) does its work. The chapter has two parts. (Part 1) The connection of male and female is perfection, and through their coupling the flow of influence (hashpa'ah) is channelled. Two reasons cooperate: male and female are Chesed (Kindness) and Din (Judgment), so their connection brings sweetening — Kindness sweetens the strict judgments; and the male is the active influence (mashpia, מַשְׁפִּיעַ) while the female is the receiver (mekabel, מְקַבֵּל). Since the whole function of evil is to separate receiver from source, when male and female are joined, it is because evil cannot separate them. Greater coupling, greater flow. (Part 2) Wherever male and female are intrinsically close together, the system is already at perfection and no work is needed from the lower creations (the tachtonim). The further apart they are, the more want of perfection there is, and the more work the lower creations must do. The named Partzufim sit on this gradient. Atik Yomin — male and female both everywhere in the same Partzuf, total connection. Arich Anpin — male on the right, female on the left, but still one Partzuf. Abba and Imma — two Partzufim, but they emerge as one and dwell as one (continuous coupling). Zeir Anpin and Nukva — two separate Partzufim, and their coupling is not continuous. The main human service therefore lies in bringing about the union of Tiferet and Malchut, which are Zeir and Nukva.
This chapter closes the Partzufim unit. After Op. 70 (definition), Op. 71 (correspondence with the human form), and Op. 72 (male/female distinction and Yesod-localized difference), Op. 73 makes the second great move within the male/female architecture: it grades the degree of connection. The first axis (Op. 72) was what differentiates male and female. The second axis (Op. 73) is how tightly joined they actually are in this Partzuf rather than that one. The two axes together give us the operational picture: every Partzuf is internally male/female; that is settled. But the joining of the two is more complete in some, less complete in others, and the place where it is least complete is the place where the lower creations have something to do.
Part 1 — Connection is perfection; coupling channels the influence. Ramchal first lays down the principle: when male and female are joined, the system is at perfection, and through their coupling the flow of influence is drawn down. Two reasons cooperate. Reason A — male and female are Chesed and Din, and their connection brings sweetening: Kindness sweetens the strict judgments, so the joined output is Mercy (Rachamim) rather than raw Judgment. Reason B — male is mashpia (the active influence), female is mekabel (the receiver). The whole function of evil is to separate the receiver from the source of influence; therefore when the two are joined, it is because evil cannot separate them. From which it follows: connection IS perfection. And from which it also follows that greater coupling = greater flow of influence.
Part 2 — The gradient of connection, and where human service lives. The same connection-as-perfection principle, read in degrees. Wherever the union is intrinsic — present in the very nature of the Partzuf — no work is needed from below, because the whole point of human service is to bring about the union. Where the union is not intrinsic, work is needed. Ramchal then walks the four named Partzufim by degree of connection. Atik Yomin — total connection, male and female both everywhere. Arich Anpin — male right, female left, still one Partzuf. Abba and Imma — two Partzufim, but they emerge as one and dwell as one. Zeir Anpin and Nukva — two separate Partzufim, and their coupling is not continuous. So the main human service is in Zeir and Nukva, which are Tiferet and Malchut. The further apart they are at any given moment, the more there is for the lower creations to do.
Reads top to bottom. The connection of male and female is the joining of channelling-mode (the mashpia side) to receiving-mode (the mekabel side). Two reasons cooperate to make this joining perfection: (Reason A) male = Chesed and female = Din, so their connection brings sweetening; (Reason B) the entire function of evil is to separate receiver from source, so when the two are joined, evil cannot operate. From this follows the corollary: greater coupling, greater flow of influence.
Reads top to bottom, from the Partzuf with the most intrinsic male/female union (Atik Yomin — male and female both everywhere) down through Arich Anpin (one Partzuf, male on the right and female on the left), Abba and Imma (two Partzufim that emerge as one and dwell as one), and Zeir Anpin and Nukva (two separate Partzufim, coupling intermittent). The bottom band names where the lower creations actually act: the union of Tiferet and Malchut, which is Zeir and Nukva. The further apart they are at any given moment, the more want of perfection there is and the more work the lower creations must do.
Source — Hebrew (קל"ח פתחי חכמה):
ההדרגה שבחיבורי דו"ן - הדרגה של שלמות:
Source — English (Greenbaum):
> Different degrees of connection of male and female in different Partzufim Plain English: The chapter's theme. Some Partzufim have a tighter male/female union than others. Op. 73 will name those degrees and tell us what follows from them.
What this paragraph does: Sets the question. Op. 72 told us that every Partzuf is internally male/female. Op. 73 asks: to what degree is the union actually present? — and the chapter's answer (a gradient running from total interpenetration in Atik down to intermittent coupling in Zeir and Nukva) is what the rest of the chapter will earn.
Concepts: partzuf, du_nun_male_female_principle, gradient_of_partzuf_connection.
Source — Hebrew (קל"ח פתחי חכמה):
חיבור הדו"ן הוא השלמות, ובו נמשכת ההשפעה. ולכן כל מה שהדו"ן קרובים יותר מאליהם - מורה שלמות, שאין צריך שם עבודת התחתונים. וכל מה שהולכים ומתרחקים זה מזה - מורה שצריך שלמות, ושצריך שם עבודת התחתונים.
Source — English (Greenbaum):
> The connection of the male and female aspects constitutes perfection, and this is how the influence is channeled. Accordingly, wherever the male and female are closer together in and of themselves, this indicates a level of perfection that requires no work on the part of the lower creations. The further apart they become from one another, the more it indicates a want of perfection and that work is needed there on the part of the lower creations. Plain English: Three compressed claims. First: the joining of male and female is perfection — not a means to perfection but its very state. Second: it is through this joining that the flow of influence (hashpa'ah) is drawn down; coupling and flow are co-extensive. Third: a corollary, which is the chapter's main work — the closer male and female are in and of themselves (i.e., intrinsically, by the very nature of the Partzuf), the more perfection is already there and the less work the lower creations (tachtonim) have to do; the further apart they are, the more want of perfection there is and the more the lower creations have to act to bring the union about.
What this paragraph does: States the whole chapter in a single long sentence. Part 1 will defend the first two claims (connection-is-perfection; coupling channels influence). Part 2 will unpack the corollary, walking the named Partzufim by degree of connection and naming where human service does its work.
Concepts: connection_is_perfection_principle, du_nun_male_female_principle, zivug, hashpaah_flow_of_influence, perfection, avodah, gradient_of_partzuf_connection.
Source — Hebrew (קל"ח פתחי חכמה):
עד עתה ביארנו ההפרש שבין הפרצופים הזכרים לנקבות, עתה צריך לבאר ההפרש שבין זכר לזכר, ונקבה לנקבה:
Source — English (Greenbaum):
> Having explained the overall difference between the male and female Partzufim, we must now explain the difference between one male and another and between one female and another. Plain English: Op. 72 was about the male/female difference as such — what differentiates a male Partzuf from a female Partzuf, and where (the Yesods) that substantive difference actually lives. Op. 73 turns the question. Within the male Partzufim, do all males stand in the same relation to their female counterpart? And within the female Partzufim, similarly? The answer the rest of the chapter will give: no. There is a gradient, and the gradient is what locates human service.
What this paragraph does: Names the pivot from Op. 72 to Op. 73. Op. 72 settled what kind of difference there is between male and female; Op. 73 now asks how the joining of male to female varies across the Partzufim. The verbal hinge — "having explained..., we must now explain..." — is Klach's standard signal that a related but distinct question is being opened.
Concepts: partzuf, du_nun_male_female_principle, gradient_of_partzuf_connection.
Source — Hebrew (קל"ח פתחי חכמה):
חלקי המאמר הזה ב'. ח"א חיבור וכו',** והוא שהחיבור הוא השלמות. ח"ב, ולכן** וכו', והיינו שבזה - ההדרגה:
Source — English (Greenbaum):
> There are two parts to this proposition: Part 1: The connection... When the male and female aspects are connected, this is perfection. Part 2: Accordingly... It is in the degree of the connection that there are differences. Plain English: Two parts. Part 1 — "The connection..." — establishes the principle: connection of male and female is perfection. Part 2 — "Accordingly..." — applies the principle: differences between Partzufim are differences in the degree of the connection, and that degree is what determines whether the lower creations need to work.
What this paragraph does: Standard Klach scaffolding. Names the two halves the exposition will treat in turn. Notice the precision of the "Accordingly" — Part 2 does not introduce a new principle; it draws out the consequence of Part 1's principle for the variation across Partzufim.
Concepts: connection_is_perfection_principle, gradient_of_partzuf_connection.
Source — Hebrew (קל"ח פתחי חכמה):
חלק א: חיבור הדו"ן הוא השלמות, זה פשוט, כי הלא דו"ן הם בסוד חסד ודין, והחיבור הוא המיתוק שהחסד ממתק הדינים. ועוד הנוקבא היא סוד המקבל, והזכר - המשפיע. וכל ענין הרע אינו אלא להפריד המקבל מהמשפיע. דוק מינה להיפך - חיבור דו"ן הוא שאין הרע יכול להרחיק המקבל מהמשפיע. נמצא חיבור דו"ן הוא השלמות:
Source — English (Greenbaum):
> Part 1: The connection of the male and female aspects constitutes perfection... This is clearly so, because male and female are the mystery of Kindness and Judgment, and the connection between them brings sweetening since Kindness sweetens the strict judgments. Moreover, the female is the receiver (מקבל, mekabel) while the male is the active influence (משפיע, mashpia). The entire function of evil is only to separate the receiver from the source of influence. From this you may infer the converse – that when male and female are joined, it is because evil is powerless to distance the receiver from the source of influence. It follows that the connection of male and female is perfection. Plain English: Why connection is perfection. Two reasons cooperate. Reason A — the Kindness/Judgment reading. Male and female are the mystery of Chesed and Din; their connection brings sweetening (hamtakah) — Chesed sweetens the strict judgments, so the joined output is Mercy (Rachamim) rather than raw Judgment. Reason B — the source/receiver reading. The female is the receiver (mekabel, מְקַבֵּל) and the male is the active influence (mashpia, מַשְׁפִּיעַ). And here Ramchal lays down a structural definition: the entire function of evil is only to separate the receiver from the source of influence. From this, infer the converse: when male and female are joined, it is because evil is powerless to distance the receiver from the source. From which it follows: the connection of male and female IS perfection.
What this paragraph does: Provides the foundation for everything else in the chapter. Two reasons working together produce the connection-is-perfection principle. The Chesed-sweetens-Din reason (Reason A) ties Op. 73 back to the MaH-and-BaN unit (Op. 50–69) and the male-channels-Chesed / female-channels-Din mapping of Op. 72 ¶7. The evil-separates-receiver-from-source reason (Reason B) is the deeper one — it gives evil a structural definition (its only function is the separation of mekabel from mashpia), and it derives the connection-is-perfection conclusion from the converse (joined ⇒ evil powerless ⇒ perfection). The final sentence — "It follows that the connection of male and female is perfection" — is the chapter's central claim, now earned by both reasons.
Concepts: connection_is_perfection_principle, sweetening_of_judgment_by_kindness, chessed, din, rachamim, mekabel_receiver_principle, mashpia_active_influence_principle, evil, evil_separates_receiver_from_source, du_nun_male_female_principle, perfection.
Source — Hebrew (קל"ח פתחי חכמה):
ובו נמשכת ההשפעה, ההשפעה נמשכת בזיווגם, אם כן מקום שהזיווג יותר נמצא - ההשפעה נמצאת יותר:
Source — English (Greenbaum):
> ...and this is how the influence is channeled. It is through their coupling that the influence is drawn down, and accordingly, wherever the coupling is greater, the flow of influence is greater. Plain English: The second claim of Part 1. The flow of influence (hashpa'ah) is drawn down in their coupling (zivug). Coupling and flow are co-extensive — they are not two events, but one event named under two aspects (the joining of mashpia and mekabel and the resultant influx). From this follows a precise corollary: wherever the coupling is greater, the flow of influence is greater. Coupling admits of degree; flow tracks degree.
What this paragraph does: Pre-figures Part 2 by establishing that coupling admits of degree. If coupling were always either fully present or fully absent, Part 2's gradient — closer or further apart in different Partzufim — could not get going. ¶6 is therefore the hinge between Part 1 (the principle) and Part 2 (the gradient). It also locks the relation between zivug and hashpa'ah in operational terms: the zivug IS the channel; greater zivug, greater hashpa'ah.
Concepts: zivug, hashpaah_flow_of_influence, shefa, greater_coupling_greater_flow, connection_is_perfection_principle.
Source — Hebrew (קל"ח פתחי חכמה):
חלק ב: ולכן כל מה שהדו"ן קרובים יותר מאליהם - מורה שלמות, זה פשוט לפי מ"ש, כי הרי העבודה - כל הכוונה בה הוא להביא הזיווג, שיהיה הדין מפוייס להימתק, שיהיה המקבל דבק במשפיעו, נמצא כשהוא כן ממילא אין צריך עבודה. שאין צריך שם עבודת התחתונים:
Source — English (Greenbaum):
> Part 2: Accordingly, wherever the male and female are closer together in and of themselves, this indicates a level of perfection... In the light of what we have said, this should be obvious, for the whole purpose of men's service is to bring about the coupling of the male and female aspects in order to conciliate and sweeten the attribute of Judgment and enable the recipient to be attached to its source of influence. When this is already intrinsically the case (because on such a high level there is no evil and therefore no need to conciliate and sweeten the attribute of Judgment) it follows that there is no need for work on the part of man. This is a level of perfection ...that requires no work on the part of the lower creations. Plain English: The first half of the gradient. Where male and female are intrinsically close — close in and of themselves, by the very nature of the Partzuf — perfection is already present. Why? Because the whole purpose of human service (avodah) is to bring about the coupling: to conciliate and sweeten Judgment (Reason A from ¶5), and to enable the recipient to be attached to its source of influence (Reason B from ¶5). When the coupling is intrinsic — and at such a high level there is no evil and therefore no Judgment to sweeten — then human service has no work to do at that level. This is what "no work on the part of the lower creations" in the proposition means.
What this paragraph does: Cashes in ¶5's two reasons (Chesed-sweetens-Din; mashpia-mekabel-evil-separation) into a precise definition of avodah. Human service, in its operational sense, is the work of bringing about the coupling — for both of the reasons. Where the coupling is intrinsic, both reasons cease to call for action: there is no Judgment to sweeten (Reason A) because there is no evil to threaten the connection (Reason B); the receiver is already attached to the source. Therefore, no work needed from below. The paragraph also implicitly tells us what perfection is in operational terms: the state in which receiver remains attached to source — the state in which the system is functioning as it is meant to function.
Concepts: intrinsic_union_no_work_needed, avodah, sweetening_of_judgment_by_kindness, evil, evil_separates_receiver_from_source, mekabel_receiver_principle, mashpia_active_influence_principle, perfection, connection_is_perfection_principle.
Source — Hebrew (קל"ח פתחי חכמה):
וכל מה שהולכים ומתרחקים זה מזה, כי גם זה הולך בהדרגה. בעתיק - הוא חיבור גדול, שדו"ן שניהם בכל מקום ממנו. בא"א - הזכר בימינו והנקבה בשמאלו, ועדיין או"א - דו"ן, שני פרצופים, אבל, כחדא נפקין כחדא שריין. זו"ן - שני פרצופים, וגם אין הזיווג תמידי. וכן עיקר העבודה הוא בתפארת ומלכות, וזה: מורה שצריך שלמות, ושצריך שם עבודת התחתונים:
Source — English (Greenbaum):
> The further apart they become from one another... The distance between them increases gradually, level by level. In the Partzuf of Atik there is a great connection, with male and female both everywhere in the Partzuf. In the case of Arich Anpin, the male is on the right and the female on the left, but still in one Partzuf. Abba and Imma are male and female and are two Partzufim, yet they emerge as one and dwell as one. Zeir and Nukva are two separate Partzufim, and also their coupling is not continuous. Thus man's main service lies in bringing about the union of Tiferet and Malchut, respectively Zeir Anpin and the Nukva. Accordingly, the further apart they are from one another ...the more it indicates a want of perfection and that work is needed there on the part of the lower creations. Plain English: The second half of the gradient — the named-Partzuf walk. The distance between male and female increases gradually, level by level. Atik Yomin (the highest) — great connection, with male and female both everywhere in the same Partzuf. Arich Anpin — male on the right, female on the left, still one Partzuf. Abba and Imma — two Partzufim, but they emerge as one and dwell as one (continuous coupling from above). Zeir Anpin and Nukva — two separate Partzufim, and their coupling is not continuous. Therefore — and this is the operational conclusion of the entire chapter and arguably of the unit — the main service of the lower creations lies in bringing about the union of Tiferet and Malchut, which are Zeir Anpin and Nukva. The further apart they are at any given moment, the more want of perfection there is, and the more work the lower creations must do.
What this paragraph does: Closes the unit. Op. 70 (definition), Op. 71 (correspondence), Op. 72 (the male/female distinction), Op. 73 (the gradient and the location of avodah) now resolve into a single picture: the Partzufim are 613-part complete modes of government; each is internally male/female; and the male/female union is more or less intrinsic depending on which Partzuf is in view. Where the union is intrinsic (Atik, Arich Anpin), the lower creations do nothing at that level — the system is at perfection by its own nature. Where the union is two-Partzuf-but-emerge-as-one (Abba and Imma), the union is also continuous, so again the work the lower creations do there is not the locus of human service. Where the union is two-Partzuf-and-not-continuous (Zeir Anpin and Nukva, the Sefirah-named Tiferet and Malchut), human work meets the upper structure. That is where prayer, mitzvot, and Torah do their operational work in the Lurianic frame, and Op. 73 is what tells us so.
Concepts: gradient_of_partzuf_connection, atik_yomin, arich_anpin, abba, imma, zeir_anpin, nukva, tiferet, malchut, partzuf, du_nun_male_female_principle, zivug, service_is_zeir_nukva_coupling, avodah, perfection, intrinsic_union_no_work_needed, complete_correspondence_partzuf_human.
Op. 73 closes the Partzufim unit (Op. 70-73). Read together with the three chapters that precede it, it produces the full operational picture of the upper realms as the Lurianic tradition (and Klach within it) uses them. Op. 70 told us what a Partzuf is — a single light spread into 613 differentiated, interconnected parts, governed by one overall law (the heart), operating through coupled clock-wheels (koneniyut) and a circulating spirit (ruach). Op. 71 told us how complete the correspondence between Partzuf and human form is — it is two-way, exact in particulars, and licenses the "from my flesh I perceive God" method (Job 19:26). Op. 72 told us that every Partzuf is internally male and female, that the male/female distinction is the operational expression of the Balance (matkela, Op. 65), and that the only substantive difference between male and female is in the Yesods — the channelling-organs that initiate the joining. Op. 73 now adds the second axis: the union of male and female is not present to the same degree in every Partzuf. There is a gradient. The gradient is what locates the place where the lower creations do their work.
The chapter has two parts. Part 1 establishes the principle. The connection of male and female IS perfection. Two reasons cooperate to produce this. Reason A — Chesed sweetens Din. Male and female are the mystery of Kindness and Judgment, and their joining brings sweetening: Kindness mitigates the strict judgments so that the resultant outflow is Mercy (Rachamim) rather than raw Judgment. The earlier Klach unit on MaH and BaN (Op. 50–69) established this Kindness/Judgment mapping of the upper streams; Op. 72 ¶7 tied that mapping onto the male/female channelling roles; Op. 73 ¶5 now uses it as the first reason for connection-is-perfection. Reason B — mashpia and mekabel; evil cannot separate them. The female is the receiver (mekabel) and the male is the active influence (mashpia). Ramchal here lays down a structural definition of evil unmatched in compactness anywhere earlier in the book: the entire function of evil is only to separate the receiver from the source of influence. From this we infer the converse: when male and female are joined, it is because evil is powerless to distance the receiver from the source. Therefore the joined state IS perfection. To Reason A and Reason B Ramchal then attaches the operational corollary: and this is how the influence is channelled — the flow of influence (hashpa'ah) is drawn down in the very coupling; coupling and flow are not two events but one event under two aspects; greater coupling, greater flow. The corollary is what makes Part 2's gradient possible: if coupling admits of degree, then flow tracks degree, and the question which Partzuf is at which degree? becomes operationally meaningful.
Part 2 walks the gradient. The reasoning of ¶7 closes off one half of it: where male and female are intrinsically close in and of themselves — close by the very nature of the Partzuf — no work is needed from the lower creations. Why? Because the whole purpose of human service (avodah) is to bring about the coupling: to conciliate and sweeten Judgment (Reason A) and to enable the recipient to be attached to the source of influence (Reason B). When the coupling is intrinsic, both reasons cease to call for action — at such a high level there is no evil to threaten the connection and therefore no Judgment to sweeten. The intrinsic union closes off the territory of human action at that level. The other half of the gradient is then walked named-Partzuf by named-Partzuf in ¶8. Atik Yomin — male and female both everywhere, total interpenetration; the highest possible degree of intrinsic union. Arich Anpin — male on the right, female on the left, but still one Partzuf; the sides are distinguishable but the Partzuf is single. Abba and Imma — two Partzufim, but they emerge as one and dwell as one; the coupling is continuous from above. Zeir Anpin and Nukva — two separate Partzufim, and their coupling is not continuous. The named-Partzuf names matter. Zeir Anpin is the Partzuf-form of the six middle Sefirot of which Tiferet is the heart; Nukva is the Partzuf-form of Malchut. Saying "the union of Tiferet and Malchut" and saying "the union of Zeir and Nukva" is the same structural claim under two namings — the Sefirah-name highlighting the Partzufim's place in the Tree, the Partzuf-name highlighting their structure as complete modes of government. The chapter's operational conclusion follows: the main human service is in the union of Tiferet and Malchut. Prayer, mitzvot, Torah — when Klach speaks of avodah from here on, this is the upper-side target.
Two things are worth holding clearly as you finish this chapter. First: Op. 73's gradient is not a moral hierarchy. Atik is not better than Zeir Anpin and Nukva in any moral sense; it is higher, and its higher place means the male/female union there is intrinsic rather than work-requiring. The hierarchy is structural, and the place where work is required is not a defect but the precise location where the lower creations have something to do. The whole architecture of the universe, in this reading, is set up so that Tiferet and Malchut — Zeir and Nukva — is the meeting-point between human action and the upper structure. Second: notice that the chapter has produced, in compact form, a structural definition of evil. Evil's entire function is only to separate the receiver from the source of influence. This is not a moral characterization — Klach is not saying evil is bad in any first-person sense (though it is); it is saying evil does only one thing structurally: it separates mekabel from mashpia. From which two consequences follow that govern much of the rest of Klach. (i) Wherever you see the mekabel attached to the mashpia, evil cannot operate there; that is what perfection looks like. (ii) Wherever you see the mekabel separated from the mashpia, evil's work is being done; the lower creations' job is to undo the separation. Avodah is therefore not vague piety; it is the operational reversal of evil's only structural move.
If you take only one thing from this chapter, take this: the joining of male and female is the very state of perfection, the channel through which the flow of influence is drawn down, and — most importantly for what comes next — it is graded across the Partzufim, with Atik, Arich Anpin, and Abba-and-Imma intrinsically united, and Zeir-Anpin-and-Nukva (= Tiferet-and-Malchut) the place where the lower creations actually act.
expected_md_paragraphs = 8 confirmed.connection_is_perfection_principle, sweetening_of_judgment_by_kindness, mekabel_receiver_principle, mashpia_active_influence_principle, evil_separates_receiver_from_source, greater_coupling_greater_flow, gradient_of_partzuf_connection, service_is_zeir_nukva_coupling, intrinsic_union_no_work_needed. Note: every one of these is explicitly named or argued in ¶5–¶8 of the source. mekabel and mashpia are named in the source JSON's hebrew_terms. The structural definition of evil ("the entire function of evil is only to separate...") is verbatim from ¶5. The gradient and the avodah-location are verbatim from ¶8.forward_references_explicit): Op. 70 (Partzuf-definition), Op. 71 (complete correspondence and Job 19:26 method), Op. 72 (male/female distinction, Yesod-localization, Chesed-channeled-by-male / Din-channeled-by-female mapping), Op. 65 (Balance / matkela, the root of male and female), Op. 50–69 (the MaH and BaN repair-unit). Forward implicit: Op. 74+ (operational coupling, pregnancy, suckling, birth — the chapters that develop the Zeir-and-Nukva coupling that Op. 73 has now located).connection_is_perfection (Part 1 — the two reasons that make connection IS perfection, and the corollary that greater coupling = greater flow) and gradient_of_connection (Part 2 — the four-level gradient walking Atik → Arich Anpin → Abba and Imma → Zeir and Nukva, with the bottom band naming where human service lives).Op. 73 closes the Partzufim unit by ordering the four named Partzufim (Atik, A"A, AvI, ZuN) by the degree to which their internal male/female union is intrinsic. Forecasts the named-Partzuf walk to follow.