1

Before the universe was created the Ein Sof and His Name were One. When He wanted to create all the creations He constricted his Light and gave them a ‘place’ - “there is nothing that does not have a place”. This place is equal to them all because the Ein Sof surrounds it on all sides.

A Line of Light descends on one side. Penetrating and entering, it makes all the ‘levels’. There are ten levels whose measures have no end - ten ‘circular’, with ten ‘straight’ ones inside of them that reveal the attributes of this place - Kindness, Judgment, and Mercy. Rewarding and punishing, gradually returning all evil back to good - and bringing all of His creations to His Will.

All that the Blessed Holy One creates in His universe is only for His Glory. As it is written, “All that is called by my Name and for my Glory, I have created, I have formed, and have even completed”.  And it says, “The Name יהוה YHVH will reign forever in eternity”.

 2

The internal and external Sefirot appear in the Likeness of Adam. The first one is called Adam Kadmon. Most of his soul remains hidden inside of him, and part emerges as four senses - vision, hearing, smell and speech.

3

There are four ways of ‘filling out’ the Name יהוה – The Name 72 עב (יוד הי ויו הי) represents tones; The Name 63 סג (יוד הי ואו הי) represents vowels; The Name 45 מה (יוד הא ואו הא) represents ornaments; and The Name 52 בן (הה וו הה יוד) represents letters. Each one contains all the others.

The Name 72 עב is in the skull of Adam Kadmon and its extensions are hidden. They go out through his hair. The Name 63 סג emerges from his ears and below. It has three levels of tones: higher, lower, and middle. The higher tones come through the ears of Adam Kadmon, the middle ones come through his nose, and the lower ones come through his mouth.

The higher tones of the Name 63 סג emerge through his ears as ten surrounding Lights from the right ear, and ten internal Lights from the left, all of which are included in one letter ה Heh (whose form is a ד Dalet over a ו Vav). They descend to his chin.

The middle tones of the Name 63 סג emerge through his nose as ten surrounding Lights from the right nostril, and ten internal Lights from the left. At the nose, these Lights are closer to each other than at the ears, and the ו Waw of the ה Heh is revealed here as six א Alephs. These Lights emerge and descend to his chest.

The lower tones of the Name 63 סג emerge through his mouth as ten surrounding Lights that meet the ten internal Lights here. The ד Dalet of the ה Heh is revealed as four א Alephs – two formed י ו י, and two formed י ו ד.  Light from the ears and the nostrils comes through the upper and lower jaws to become two breaths in the right side of his mouth, and two words in the left. These Lights emerge and descend to his navel.

4

Malchut emerges from the mouth first and then Ze’ir Anpin, followed by Binah, Chochmah and Keter. The Vessel that is forming is still hidden in these Lights. Then the most refined aspects return and reenter the mouth, first Keter and then all the rest in turn.

The emerging Vessel that coarsened when the Lights came out gets coarser when the Lights return back to the mouth. The Vessel is completed when sparks fall upon it when returning Light, descending from the Sefirot going back to the mouth, strike against the direct Light that remains below striving to ascend.

At first all of the Sefirot are on the level of Nefesh. They gain from each other as they go out of the mouth, and as they return back in, until they all have their full complement of five inner Lights and two surrounding Lights.

Keter remains in the mouth of Adam Kadmon, and the other nine go out again to the Vessels. Thus Malchut is a Vessel without Light. All of these Vessels are bound together, and are thus called עקודים Akudim.  As such they are One Vessel with ten measure-marks upon it.  

1

 The vowels of the Name 63 סג are now ready to emerge. They gather their ornaments and letters, as well as the Name 45 מה and the Name 52 בן themselves, and raise all of them above the navel of Adam Kadmon. A diaphragm is spread out beneath them. Starting from his front at his chest, it slants and goes down to his back opposite his navel. Some of the Light of the Name 52 בן ascends further and emerges from his eyes as ten Sefirot from the right eye and from the left. As they descend to below the navel, they bring with them aspects of the Lights that are above his diaphragm. Keter, Chochmah and Binah take ‘Light of the ears, nose and mouth’ at his chin; the rest of the Sefirot take only ‘Light of the mouth’ below his chin.

Light of the Name 52 בן descends inside his body, breaks through his diaphragm, and radiates through his skin to the Sefirot outside.  Keter, Chochmah and Binah take Light through his navel and his genitals. The rest of the Sefirot take Light through the toes of his feet. The first three Sefirot are thus rectified such that Chochmah and Binah stand one equal to the other with Keter balanced between them. The rest of the Sefirot, however, are one below the other.

2

Ten Vessels emerged from the eyes first, and now their Lights follow. Ten Lights descend to the Vessels of Keter, Chochmah and Binah who are able to receive and hold them. Lights then descend to the seven lower Sefirot but they are unable to hold them. These seven Vessels fall and their Lights ascend to wait for them. The Torah hints at these Vessels in the verse: “These are the Kings that reigned in the Land of Edom before a King reigned for the children of Israel.”

3

Ten Sefirot are to be divided into six Partzufim, four worlds are made from them – Atzilut, Beriyah, Yetzirah and Asiyah. And evil emerges from their lowest part, as it is written: “God forms light and creates darkness, He makes peace and creates evil”. Sparks and fragments are Light that lacks unity, as it says: “The slanderer separates the lovers.” And concerning the wicked it says: “Those who do iniquity will be separated.” But concerning the Holy what does it say? “And God will reign upon the whole world, on that day God will be One and his Name will be One”, because the tikkun (repairing) of everything is through Oneness.

4

At first, all the parts of each Vessel are on the same level. When its Light arrives but is not received, the Vessel shatters and falls. Its most excellent part ascends and is hidden away. The best part of what remains falls to Beriyah, and its lower parts fall to Yetzirah and to Asiyah. When they return and are repaired, four |LS|worlds|RS| are made from these three. Thus, the second Asiyah is lower than then the first and Evil emerges from its lowest fraction. That is why the Prophet said, “I have made you Edom small among the nations; you are exceedingly lowly.”

5

Who falls?  The seven lower Vessels fall to Beriyah. The ‘backs’ of Chochmah and Binah fall too, but stay in Atzilut on the level where Ze’ir Anpin and Nukva will be - the ‘back’ of Chochmah in front and the ‘back’ of Binah behind them. The seven lower Vessels shatter. The ‘backs’ of Chochmah and Binah do not shatter they only fall. And the ‘backs’ of the Netzach, Hod, Yesod of Keter are blemished with them. Thus, the seven lower Sefirot of every Partzuf are ‘broken’. The ‘backs’ of the Chochmah and Binah are ‘fallen’. And the Netzach, Hod, Yesod of the Keter is ‘blemished’. Which Partzufim are we speaking about? The Partzufim that are later formed.

6

How do they fall? First, Daat receives seven Lights and is not able to hold them. Its Vessel shatters and falls to the level of Daat of Beriyah, and its Light goes down into the Vessel of Malchut. Next, Chesed receives six Lights. Its Vessel shatters and falls to the level of Binah of Beriyah, and its Light goes down into the Vessel of Yesod. Gevurah receives in this manner. Its Vessel shatters and falls to the level of Chochmah of Beriyah, and its Light goes down into the Vessel of Netzach-Hod.

Tiferet receives in this manner. Its Vessel shatters and falls to the level of Keter of Beriyah, and its Light remains in its place. So the unbroken Vessel of Keter extends itself downward and gathers it in. The Light of Daat then rises and also enters Keter above the Light of Tiferet. This causes the Vessel of Daat to fall a second time, to the level of Malchut of Beriyah.

The Lights want to enter Netzach-Hod now but find the Light of Gevurah there. So the unbroken Vessel of Binah extends itself and gathers the Light of Gevurah in. This causes the Vessel of Gevurah to fall a second time to the level of Yesod of Beriyah. Then Netzach-Hod receives three Lights. Its Vessel shatters and falls to the level of Netzach-Hod of Beriyah, and its Light goes up into the extended Vessel of Binah. The Lights wants to enter Yesod now but find the Light of Chesed there. So the unbroken Vessel of Chochmah extends itself and gathers the Light of Chesed in. This causes the Vessel of Chesed to fall a second time, to the level of Tiferet of Beriyah. Then Yesod receives its two Lights. Its Vessel shatters and falls to the level of Gevurah of Beriyah, and its Light goes up into the extended Vessel of Keter. Malchut receives her Light. Her Vessel shatters and falls to the level of Chesed of Beriyah, and her Light goes up into the extended Vessel of Keter. This is the order of the shattering of the seven lower Sefirot. Beriyah, Yetzirah and Asiyah are created, formed and made from them.

7

The ‘backs’ of Chochmah and Binah fall according to the shattering of the seven lower Vessels: Chochmah and Binah are at first ‘face to face’. When Daat shatters, the Chasadim and Gevurot that are in the heads of Chochmah and Binah fall to their bodies and they turn their faces away from each other. When Chesed shatters, the ‘back’ of Abba falls to his Yesod and he turns his back to Imma. When Gevurah shatters, the ‘back’ of Imma falls to her Yesod, and now they both turn their backs to each other.

When the upper third of Tiferet shatters, the ‘backs’ of the Yesods of Abba and Imma fall, and when the rest of Tiferet shatters, the Chasadim and Gevurot in the heads of Yisrael-Saba and Tevunah fall to their bodies, and they turn their faces away from each other.

When Netzach-Hod shatters, the ‘backs’ of Yisrael-Saba and Tevunah fall to their Yesods, and when Yesod shatters, the ‘backs’ of their Yesods fall. When Malchut shatters, the ‘backs’ of their Malchuts fall, and also completes the blemishing of the Netzach, Hod and Yesod of Keter, because the Chasadim and Gevurot enter into Chochmah and Binah through them.

8

And 288 sparks of Light from the four Names – עב 72, סג 63, מה 45 and בן 52 - descend with the shattered Vessels to keep them in existence. The falling of these Kings of Edom is the source of all that falls, and their return and repair is the source of all that returns and ascends. And concerning the Ultimate Future it says: “The Light of the Moon shall be like the Light of the Sun…” And it says:  “On that Day God will mend the fracture of His nation and heal the crush of its affliction” - a healing that will have no affliction after it. And it says:  “I will wipe away the transgression of that land in one day.” And it says:  “And God will reign upon the whole Earth, on that day God will be one and His Name will be one.” 

 1

The Name 45 מה emerges from the forehead of Adam Kadmon, and selecting from the shattered Vessels, makes five Partzufim and Atik, which is above them, and Yaakov and Leah from the ‘backs’ of Abba and Imma. The Keter of the Name 45 מה unites with the upper half of the Keter of the Name 52 בן and with other aspects that cannot be determined, and becomes Atik. The Chochmah of the Name 45 מה unites with the lower half of the Keter of the Name 52 בן and with other aspects that cannot be determined, and becomes Arich Anpin.  The Binah of the Name 45 מה unites with the Chochmah and Binah of the Name 52 בן and with other aspects that cannot be determined, and becomes Abba and Imma.  The six Sefirot of the Name 45 מה unites with the six Sefirot of the Name 52 בן and becomes Ze’ir Anpin. The Malchut of the Name 45 מה unites with the Malchut of the Name 52 בן and becomes Nukva.

Their tikkun is via the unification of Masculine and Feminine. And this progresses through the following stages – Union, Pregnancy, Birth and Maturity.

2

Union begins when a female Partzuf raises feminine waters. These are the shattered Vessels that are now being chosen to be repaired. The male Partzuf accordingly brings down Lights from the Name 45 מה. Pregnancy is when the Lights and the Vessels remain in the Female and are repaired in her. Birth is when it goes out to occupy its own place. It nurses at first because it still needs its parent, but when a Partzuf becomes a complete ‘garment’ for the parent Partzuf and reaches its stature, it is able to be responsible for itself. This is called Maturity.

3

The ascent of the Kings takes forty days: Ten days for Chesed and Netzach to ascend to the Netzach of Atzilut, ten days for Daat and Tiferet to ascend to Yesod, ten days for Gevurah and Hod to ascend to Hod, and ten days for Yesod and Malchut to ascend to Malchut.

4

Atik has the tikkun of Masculine and Feminine. What Atik has from The Name 45 מה is its Masculine part, its ‘face’. What it has from the Name 52 בן is its Feminine part, its ‘back’. However, since the ‘face’ of the Name 45 מה is its ‘face’, and the ‘face’ of the Name 52 בן is its ‘back’, even the ‘back’ of Atik is a ‘face’. Arich Anpin has the tikkun of Masculine and Feminine. Its right side is its Masculine and its left side is its Feminine. The tikkun of Arich Anpin is via the Union of Atik. The tikkun of Atik is via a Union that is above it.

5

The tikkun of Abba and Imma is via the Union of Arich Anpin. Abba and Imma are two separate Partzufim, one is Masculine and one is Feminine, and their Union brings Ze’ir Anpin and Nukva to tikkun.

The Yesod of Atik inside Arich Anpin ends at his solar plexus. Chasadim and Gevurot are revealed from it. The Gevurot go out first because of pressure from the Chasadim. The Gevurot surround the Yesod on both sides. Half of the Chasadim go out to the right and push all the Gevurot to the left. Half of the Gevurot go down to below the solar plexus and half of the Chasadim go down with them to sweeten them. Thus, two and a half Chasadim are revealed and two and a half Chasadim are hidden and illuminate to those outside. Abba and Yisrael-Saba are from the Chasadim that are on the right side of Arich Anpin. Imma and Tevunah are from the Gevurot that are on his left side. The feet of Imma are in the head of Tevunah, but this is not so with Abba and Yisrael-Saba, because both halves of the Gevurot are revealed, whereas half of the Chasadim are concealed inside the Yesod.

6

Abba and Imma are the right-brain and the left-brain of Atzilut. They are garments that hide the arms of Arich Anpin, built from the Name 45 מה and the Name 52 בן. Their tikkun is via the Lights of Arich Anpin.Light from all three segments of the arms of Arich Anpin goes to the Chochmah, Binah and Daat of Abba and Imma. The rest of their bodies receive Light from his torso, his Tiferet. Also, Light from the first third of his Chesed, Gevurah, and Tiferet goes to the heads of both Abba and Imma. Light from the second third goes to their Chesed, Gevurah and Tiferet. And Light from the final third goes to their Netzach, Hod and Yesod.

Abba’s head is a garment for the top segment of Arich Anpin’s right arm. Likewise, Imma’s head is a garment for the top segment of his left arm. Their upper bodies are garments for the middle segments of his arms. And their lower bodies are garments for the lower segments of his arms. Thus, they consequentially cover his Tiferet down to his solar plexus.

7

Abba and Imma have parts from both the Name 45 מה and the Name 52 בן. When they unite with each other Abba gives his part of the Name 52 בן to Imma, and takes her part of the Name 45 מה for himself. Thus there are two parts of the Name 45 מה on the right - these are Abba and Yisrael-Saba. There are likewise two parts of the Name 52 בן on the left - these are Imma and Tevunah.

8

What are Yisrael-Saba and Tevunah?  These are Partzufim made from the Malchuts of Abba and Imma when half of their Tiferets’; and their Netzach, Hod and Yesods’ are given as garments for the mentalities that are inside of them. Abba and Imma then complete themselves from there and above. Thus, Abba and Imma end at the solar plexus of Arich Anpin. And Yisrael-Saba and Tevunah end at his navel. Sometimes Abba and Yisrael-Saba; and also Imma and Tevunah are two separate Partzufim, and sometimes they are only one Partzuf joined together with each other.

9

The mentalities of Ze’ir Anpin come from Abba and Imma wrapped in garments made from their Vessels. This is called צלם Tzelem. The Malchut of the higher Partzuf is inside the lower Partzuf. Thus, the Malchuts of Abba and Imma are inside Ze’ir Anpin. How? The Netzach, Hod and Yesod of Tevunah divide into a top, middle, and lower third. These nine thirds enter into the nine limbs of Ze’ir Anpin that are hinted at by the Tzadi צ (gematria 90) of Tzelem. Her seven upper Sefirot are still auras above Ze’ir Anpin’s head, and are hinted at by the Lamed ל (gematria 30) and Mem מ (gematria 40) of Tzelem.

10

When Imma and Tevunah act as two separate Partzufim, Ze’ir Anpin is below them all. Yisrael-Saba and Tevunah give him his mentalities then. Their Malchuts, called Yisrael-Saba II and Tevunah II, are his Tzelem. Half of their Netzach, Hod and Yesods, are given to Ze’ir Anpin as garments for his mentalities, and they make new Netzach, Hod and Yesods for themselves that descend behind Ze’ir Anpin down to opposite his chest – like a mother bending over and protecting her children. The seven higher Sefirot of Yisrael-Saba II and Tevunah II, from their solar plexus and above, are his Lamed and Mem. These higher levels auras are still above his mentalities. This is called the first Maturity.

11

When Imma and Tevunah are one and Ze’ir Anpin is below them, Abba and Imma give him his mentalities now. Thus their Malchuts are his ­Tzelem, and there is only one Yisrael-Saba and Tevunah. Their Netzach, Hod and Yesods are given as Ze’ir Anpin’s Tzadi and their other seven Sefirot are his Lamed and Mem. This is called the second Maturity.

12

The Union of Abba and Imma is constant, whereas the Union of Yisrael-Saba and Tevunah is occasional. The Union that maintains the life of all worlds is constant, whereas the Union that gives birth to ‘Mature’ states of mentality is occasional. 

 1

Ze’ir Anpin comprises the six lower Sefirot of the world, and Nukva is its Malchut. Arich Anpin bends his knees and raises them up against his Chesed, Gevurah and Tiferet, and the Vessels of Ze’ir Anpin ascend after them and are their garments. Their form in Ze’ir Anpin is like their form in Arich Anpin - three in three with Malchut, the fourth, behind them. Arich Anpin takes them, and by selecting them, brings them into tikkun with his Union.  Abba and Imma then take them and repair them completely in three days, forty days, and three months; and with three pregnancies.

2

In three days how?  These are the three days of fertilization. On the first day Abba repairs their right side, on the second day Imma repairs their left; and Abba impregnates Imma - and both sides unite. The number 19 ‘fills out’ the Name 45 מה; the number 37 similarly ‘fills out’ the Name 63 סג; and the number 46 ‘fills out’ the Name 72 עב. The tikkun of Ze’ir Anpin begins when 6 Sparks from the 19 enter on the first day; 6 more enter on the second; and 7 on the third. Why six?  Because Zer Anpins’ ‘columns’ are repaired then. Seven Sparks enter on the third day because then both sides unite. The 37 are repaired during the next 37 days - these are the forty days in which the embryo takes form in Imma’s Light. The 46 are repaired during the next 46 days. All together, this makes almost three months, the time when the embryo’s presence is recognized.

3

Ze’ir Anpin is built from Vessels, Sparks and Lights – Vessels that broke, Sparks that fell and Lights that ascended - they return to be repaired and reunited with each other with three pregnancies: seven months long, nine months long and twelve months long. Imma and Tevunah, joined as one Partzuf, have three places associated with Yesod: the Yesod of Imma, the Yesod of Tevunah, and the place where they are ‘severed’ when they become two. Ze’ir Anpin’s Vessels are repaired in the Yesod of Tevunah; his Sparks in the place of ‘severing’; and his Lights in the Yesod of Binah. These correspond to the three ‘places’ a woman holds her baby in the three trimesters of her pregnancy.

4

The body of Ze’ir Anpin is made of ten Sefirot. Seven are chosen and repaired in seven months; and three (Hod, Yesod and Malchut) in the twenty-four months of Nursing - eight months for each. The seven are also repaired in nine months, because the Daat is divided into Chasadim and Gevurot.

5

There are three Vessels – Netzach, Hod and Yesod (NHY) are the first Vessel; inside of them are Chesed, Gevurah and Tiferet (ChGT); and inside of them are Chochmah, Binah and Daat (ChaBD). Three Souls are inside of the Vessels – Nefesh is in NHY; Ruach is in ChGT; and Neshama is in ChBD - they are repaired in ‘Pregnancy’, ‘Nursing’ and ‘Mature mentalities’.

6

NHY in ‘Pregnancy’ how? Ze’ir Anpin’s NHY and ChGT are his external part; and ChBD are the Nefesh inside of them. ChGT in ‘Nursing’ how? His NHY, ChGT are his external |LS|body then|RS|; and ChBD are the Ruach inside of them. ChBD in ‘Mature mentalities’ how is this? These are his ChGT that go up and become ChBD. His NHY go up to take their place, and they get a new NHY below them; and then ChBD descend into all of them. This is Neshama comprised of Nefesh, Ruach, Neshama, Chaya and Yechida – Nefesh, Ruach, Neshama are inside of him; Chaya and Yechida are auras above him. All of his Vessels are external to this mature Neshama.

Thus the three each contain three: NHY; ChGT; ChBD – in NHY (the first Vessel); NHY; ChGT; ChBD - in ChGT (the second Vessel); and NHY; ChGT; and ChBD - in ChBD (the third Vessel). And the Nefesh, Ruach, Neshama, Chaya and Yechidah, the ‘Mature Soul’ inside all of them. This corresponds to peoples’ flesh, blood vessels, and bones; which have Nefesh, Ruach and Neshama inside of them.

7

All these NHYs are his NHY; all these ChGTs are his ChGT; and all these ChBDs are his ChBD. The ChBD from NHY are his ‘bones’; the ChBD from ChGT are his ‘membranes’; and the ChBD from ChBD are his ‘mentalities’ inside of it. This corresponds to how people have a skull containing a membrane surrounding a brain - with a mind inside of them.

The external Vessels are all considered to be his six lower Sefirot; and all the internal Soul is considered to be his Chochmah, Binah and Daat. This corresponds to how people have a body and a soul. Thus the structure of Ze’ir Anpin is only complete when he is comprised of all these things – Vessels that are divided into an interior and exterior; and a Neshama inside of them, comprised of Lights and Sparks.

8

There are four Pregnancies, two for his external structure, and two for his internal structure. The Pregnancy that gives birth to his external six lower Sefirot lasts twelve months; the Pregnancy that gives birth to his external Brain lasts nine months; the Pregnancy that gives birth to his internal six lower Sefirot also last nine months; and the Pregnancy that gives birth to his internal Mind lasts seven months.

9

Nursing last twenty-four months - when the tikkun of Hod, Yesod and Malchut is completed. From there to Maturity are eleven years and one day.  How is this so? It takes seven years for seven segments from the Netzach, Hod and Yesod of Tevunah to enter him, and one day for the Atarah (crown) of her Yesod from which the Chasadim emerge below his solar plexus. They descend to his Yesod and then return back up all three columns, until they ascend through all of his six lower Sefirot. The Gevurot descend after them and are ‘sweetened’ in the Yesod – two and a half ‘sweeten’ when they go down, and the others ‘sweeten’ when they go back up with the Chasadim. The Chasadim bring Ze’ir Anpin to Maturity, and the Gevurot are to bring Nukba to Maturity - because the Masculine guides the world with the right; and the Feminine guides the world with the left.

10

When the Chasadim return back up to his Chesed and Gevurah, they double – and each one now has ‘six thirds’. Three thirds remain in their place; two from Chesed go up to Chochmah; two from Gevurah go up to Binah; and the third from both go to the right and to the left of Daat. Two thirds of Tiferet double and become ‘four thirds’. Two remain for their place; one is for the Keter of Nukva; and one goes up to a concealed one and doubles it, leaving one in its place, it brings one up with it to his Keter. Thus, ‘two Kings use one Crown’ - and Ze’ir Anpin becomes Mature. The ascension of the Chasadim in Chochmah, Binah and Daat takes three years; it takes one year for Ze’ir Anpin to get his Keter; and the ‘one day’ counts for the ascension of the revealed Chasadim to his Keter - thus Ze’ir Anpin arrives in Maturity at thirteen years and one day.

11

Above the צ Tzadi are the ל מ Lamed Mem - auras above him, which take two years. All these are from Imma. It takes three years for the inner maturities from Abba (צ) to enter; and two more years for his auras (ל מ) – thus (in 20 years) ‘Ze’ir Anpin’s beard is filled out’.

12

There is Immaturity and Maturity from both Tevunah and Imma. The first Immaturity and Maturity is via Tevunah, whereas the second Immaturity and Maturity is via Imma. They are the same except for the fact that the first ones are lower and the second ones are higher.  

1

Nukva is always one ‘dot’ – ‘seventh’ of six. When Ze’ir Anpin ascends, she goes up behind him –in Pregnancy, Nursing and Maturity.

2

When his six Sefirot are ‘three in three’, Malchut is ‘fourth’ on the Yesod; his Netzach, Hod and Yesod go down revealing his Chesed, Gevurah and Tiferet, Malchut is attached to the back of his Tiferet; and when his Chesed, Gevurah and Tiferet ascend to become his Chochmah, Binah and Daat, Malchut ascends and is rooted in Daat.

3

Then Nukva goes down to be built.  This is from his Netzach, Hod and Yesod - behind them - his Tiferet is in her Keter; his Netzach and Hod are in her Chochmah and Binah; and his Yesod is in the Daat that is between her shoulders.  These are their higher segments - the other segments are in the other Sefirot of her body. It takes eight years for all these segments to enter. Since his Yesod is Masculine and thus two segments long, it ends at the bottom of her Tiferet - and the Gevurot emerge from there to her Yesod in one day. They return from below to above – from her Yesod to her Tiferet in one year; from there to Daat in one more year; it takes one year for Nukva to get her Keter; and one more year for the Gevurot to go up to her Keter. This makes twelve years and one day because she matures faster than he. At this stage Ze’ir Anpin and Nukva are attached back to back, and concerning them it says, “You have formed me back and front”.

4     

Imma goes out of Ze’ir Anpin with her mentalities within her; the Netzach, Hod and Yesod of Abba are ‘clothed’ by them. They reenter Nukva building and repairing her with them – new Chasadim are drawn down to Ze’ir Anpin that pushes out the Gevurot that are in his ‘back’ and gives them to Nukva, severing her from him. Thusly, Nukva is built to the ‘left’ and Ze’ir Anpin is built to the ‘right’. They turn around and face each other and she is built again in front of him. Concerning them it says, “And YHVH Elohim built the ‘side’ that He had taken from the man into a woman and brought her to the man”.

5

A Partzuf is built with ‘twenty-two letters’. Nukva gets twenty-two letters from Ze’ir Anpin gathered in her Yesod; and final letters (מנצפ"ך) – the Gevurot, which are Feminine waters inside of them. She also gets twenty-two other letters given from Imma not via him; and final letters (מנצפ"ך) which are the Feminine waters inside of them. Twenty-two letters are a ‘door’ (made from two וו – which is gematria 12) and a ‘hinge’ (made from a י which is gematria 10). Thus there are two doors and two hinges that form one final letter ם Mem. This is the Vessel. The twenty-two letters from Imma are considered as one, and it takes one month for these twenty-two letters to enter. It takes five months for her five final letters (מנצפ"ך) to enter - these are the six months from twelve (נערות adolescence) to twelve and a half (בגרות adulthood).

6

There is a partition between each world from which the ten Sefirot of the world below emerge from the ten Sefirot of the world above. All the worlds are the same except that the higher ones have more power. When Beriyah appears, separate beings begin emerge - the Souls of the righteous are from Beriyah; below that is Yetzirah – angels are from there; and below that is Asiyah - physical beings come from there.

In general, there are four worlds in which the four letters of the Name YHVH reign:  Yod reigns in Atzilut, where all of its levels are in the order of tikkun; Heh descends from there to Beriyah and guides it, Vav descends to Yetzirah, and finally Heh to Asiyah.  Corresponding to these in the physical world are humans, animals, plants and minerals. Thus it says, “All that are called by my Name and for my Glory, I have created, I have formed and have even completed”.

1

The Emanations שפע (Shefa) that come into the world are from the Union of Ze’ir Anpin and Nukva. There are five Unions: Yisrael and Rachel (with Musaf on Shabbat); Yaakov and Rachel (with Shacharit each morning); Yisrael and Leah (with Mincha in the afternoon); Yaakov and Leah above the solar plexus (with the Ma’ariv service at night); and Yaakov and Leah even below the solar plexus (with Tikkun Chatzot at midnight).

2

The joining of Masculine waters and Feminine waters is the essence of Union. The Feminine waters are from the Female and the Masculine waters are from the Male. There can be no Masculine waters without Feminine waters, and there are no Feminine waters without longing, as it is written, “and your longing with be to your man.”

3

Nukva includes all of her extensions and is adorned with her adornments. All the worlds Beriyah, Yetzirah and Asiyah are the tikkunim of Nukva. She becomes aroused to unite with Ze’ir Anpin, and he unites with her - the ‘first’ and ‘second’ Union.

4

Concerning the first Union the sages said that the woman is incomplete until she makes a ‘covenant’ with the one that makes her into a Vessel. He places a Ruach inside of her – this is Binyamin - the Name 52 בן with which she raises up her children – these are the Souls of the righteous. And Lights shine from her to guide the world – these are Lights of the Name 52 בן. All that comes about from the Name 52 בן depends on her, which she draws down from all of her 613 parts - new Lights innovated by the Blessed Ein Sof – these are the Feminine waters.

The second Union - Masculine waters correspondingly descend from the Yesod of the Male – these are Lights of The Name 45 מה. All that comes about from the Name 45 מה depends on him, which he draws down from of his 613 parts - new Lights innovated by the Blessed Ein Sof. All these Lights go into Nukba’s Yesod, stay there during the time of Pregnancy, after which they emerge and are delivered to all the worlds.

5

The Name 45 מה and the Name 52 בן build all the creations. Through them, the actions of the Blessed Ein Sof are seen as ‘emanating and receiving’ – innovated by The Union of Ze’ir Anpin and Nukva - the Name 45 מה from the Male, and the Name 52 בן from the Female.

6

Two kinds of connections in Union – ‘kissing’ and ‘Yesods’ - kissing first, and that is a double Union - the Ruach of the Male in the mouth of the Female, and the Ruach of Female in the mouth of the Male. Thus both Ruachs are united as one. The Union of Yesods – after they are connected, the Male emanates to the Female, and the Female to the world.

1

There are twelve main Partzufim - Arich Anpin and his Feminine; Abba and Imma; Yisrael-Saba I and Tevunah I; Yisrael-Saba II and Tevunah II; Yisrael and Rachel; Yaakov and Leah. Each Partzuf is a ‘garment’ for the higher Partzufim that are inside of it. There are other minor Partzufim that are merely extensions of these.

2

The most internal Partzufim are Arich Anpin and his Feminine. They are actually only one Partzuf whose right side is Masculine and whose left side is Feminine. On his right arm is Abba, and on his left arm is Imma. Each arm has three segments - the first segment is in their Chochmah, Binah and Daat; the second is in their Chesed, Gevurah and Tiferet; the third is in their Netzach, Hod and Yesod; and their Keter is at Arich Anpin’s throat. Thus, half of his upper body from his throat to his navel is hidden beneath Abba; and half is hidden beneath Imma.

3

Yisrael-Saba and Tevunah are from the solar plexus of Abba and Imma and below. Their Keter is at Abba and Imma’s solar plexus; and the rest of their bodies are garments for Abba and Imma’s Netzach, Hod and Yesod. Yisrael-Saba II and Tevunah II are similarly from the solar plexus of the first Yisrael Saba and Tevunah and below. Thus, Abba and Imma end at the solar plexus of Arich Anpin; and Yisrael-Saba and Tevunah end at his navel. However, when they enter Ze’ir Anpin, their legs lengthen inside of him, and they reach to the bottom of the world with him.

4

Yisrael (Ze’ir Anpin) is similarly from the solar plexus of Yisrael-Saba and Tevunah and below. They first become garments for each other and then Ze’ir Anpin becomes a garment for them both. Rachel (Nukba) is from Ze’ir Anpin’s solar plexus and below - sometimes she is ‘back to back’ with him, and sometimes she is ‘face to face’.

The Yesod of Female Partzufim has one and a half segments, whereas the Yesod of Male Partzufim has two segments. Thus the Yesod of Abba goes down lower than the Yesod of Imma inside of Ze’ir Anpin – that is, from his solar plexus to his Yesod. Yaakov comes from this, and he is thus from the solar plexus of Ze’ir Anpin and below. Yaakov stands in front of Ze’ir Anpin and they both face the same way. Sometimes, however, Yaakov goes to his side and faces Rachel. Partzuf Yaakov is actually the ‘back’ of Abba that becomes a Partzuf via the Light of the Yesod of Abba. The ‘back’ of Imma becomes Partzuf Leah via the Light of the Yesod of Imma - from the solar plexus of Ze’ir Anpin and above. Leah thus stands behind him facing his back, from his Daat down to his solar plexus.

5

Behind Yaakov, between him and Ze’ir Anpin, is Leah of the Generation of the Desert - she is a Female partner of Yaakov. Two Lights extend diagonally from both sides of Ze’ir Anpin - to his right, Clouds of Glory; and to his left, Manna. Two Lights extend diagonally from both sides of Leah of the Generation of the Desert - to her right, the Staff of Moshe; and to her left, the Staff of Elohim. Two Lights extend diagonally from both sides of Yaakov - to his right, the Mixed Multitude; and to his left, Esau. Thus there are three rows of three. They stand in this order when Rachel is ‘back to back’.

6

The Malchuts of Abba and Imma produce eighteen Leahs – how is this? One is the Malchut of Abba in its place; two is the Malchut of Imma outside of it; three is the Malchut of Abba shining out through the Malchut of Imma; and four is the Malchut of Imma shining out through the body of Ze’ir Anpin and illuminating the area behind him. The main Leah is this outermost one, all the others are secondary.

7

His ‘Mature mentalities’; and his ‘Immature mentalities’ make eight; when the Mature mentalities have begun to enter but the Immature ones have not departed, these are eight more; two others are added then – one from the Immature and one from the Mature - because of the abundance of Lights present. These are the eighteen wives a king is permitted to have.

8

Above all the Partzufim is Atik - this is the Malchut of Adam Kadmon that becomes the Atik of Atzilut. Likewise, the Malchut of Atzilut becomes the Atik of Beriyah; the Malchut of Beriyah becomes the Atik of Yetzirah; and the Malchut of Yetzirah becomes the Atik of Asiyah.

Atik has Masculine and Feminine – its ‘face’ is Masculine; and its ‘back’ is Feminine. The three higher Sefirot of Atik - which are above Atzilut - are called the ‘head that cannot be known’. The seven lower Sefirot of Atik are inside Arich Anpin, and his Sefirot are garments for them in the following manner - her Chesed is inside his Keter; her Gevurah is inside his Chochmah; and her Tiferet is inside his Binah.

The higher segments of her Netzach, Hod and Yesod are inside his Chesed, Gevurah and Tiferet; the middle segments are inside his Netzach, Hod and Yesod; and the lower segments, together with her Malchut, are inside his Malchut - from there they shine out and illuminate all the worlds.

 1  

Three ‘heads of Atika Kadisha’ – are the ‘head that cannot be known’ (of Atik); the ‘skull (of Arich Anpin); and his ‘brain’. Two of these are ‘three heads’ – the ‘skull’, the ‘brain’, and the ‘space in-between them’. The Daat of Atik is concealed in this ‘space’. With these three aspects, all the worlds are guided with Kindness, Judgment and Mercy.

2

The internal aspect of the ‘three heads’ are Names יהוה YHVH, and their external aspect are Names  אהיה AHVH. All the Names of the higher head are ‘filled out’ in the way of The Name 72 עב; all the Names of the middle head are ‘filled out’ in the way of The Name 63 סג; and all the Names of the lower head are ‘filled out’ in the way of The Name 45 מה.

Each of these Names has three different Names – one represents what is inside the head; one represents the aura above its head; and one represents the aura of its aura. How are they different? They have different vowels - the Names where only the main letters have their natural vowels (but the letters of the ‘filling’ are without vowels) are inside the head; the Names where both the main letters and the letters that ‘fill them out’ have their natural vowels - are the aura above the head; the Names where the main letters have their natural vowels, but the vowel kamatz is under all the letters that ‘fill them out’ - are the aura of its aura. This is the first head

The Names where only the main letters have their natural vowels, but instead of tzere, there is a segol; the Names where the letters that ‘fill them out’ have these same vowels as well; the Names where the main letters have these same vowels, but a kamatz is under all the letters that ‘fill them out’. This is the second head.

The Names, where only the main letters have their natural vowels, but instead of tzere, there is a segol, and instead of kamatz, there is a patach; the Names where the letters that ‘fill them out’ have these same vowels as well; the Names where the main letters have these vowels, but a patach is under all the letters that ‘fill them out’.  This is the third head.

3

Seven tikkunim of the head of Arich Anpin are from the lower seven of Atik – his ‘white skull’ is from her Chesed; his ‘crystal dew’ is from her Gevurah; his ‘membrane for the space’ between them is from her Tiferet; his ‘forehead of goodwill’ is from her Yesod; his ‘white hair’ is from the top part of her Netzach and Hod that are higher than her Yesod; his ‘eyes that are always open’ are from the lower part of her Netzach and Hod; and his ‘nose’ is from Malchut – its two nostrils - Leah and Rachel.

4

The tikkunim of Arich Anpin – his ‘hair’; the ‘whiteness of his skull’; and his ‘beard’ have three YHVH’s for each head, and one YHVH that includes them. Three YHVH’s have twelve letters, and with one for the Name that includes them, we get thirteen. The thirteen of the ‘whiteness of his skull’ are from the three Names for his Keter/skull, their place is between the thirteen ‘gatherings of his hair’.  These thirteen ‘gatherings of hair’ are from the three Names for the ‘space in-between’ (Daat); and the thirteen of the ‘beard’ are from the three that are for his Chochmah/brain.

5

The thirteen tikkunim of his ‘beard’ are the ‘thirteen Attributes of Mercy: “God – merciful - and gracious – healing – patient - exceedingly kind - and true – He keep kindness – for thousands of years - pardoning sins – rebellions - and iniquities - and cleanses.”

“Who is like you – pardoning sins – and overlooking rebellions – for the remnant of his inheritance – He does not hold on to His anger for ever – because He desires kindness – He will return and be merciful to us – He will suppress our sins – and cast all of their iniquities into the depths of the sea – give truth to Jacob – kindness to Abraham – as You promised to our forefathers – in the days of old.”

The first tikkun is his two sideburns. The second tikkun is the hair that is on his upper lip. The third tikkun is the hairless path beneath his nose. The fourth tikkun is the hair that is on his lower lip. The fifth tikkun is the hairless path beneath his mouth. The sixth tikkun is the broad expanse of the beard on his cheeks. The seventh tikkun is his hairless round cheeks. The eighth tikkun is the front part of his long beard that flows down to his chest - this tikkun is called the upper Mazal. The ninth tikkun is the hair that is between the two Mazals. The tenth tikkun is the hair on his throat. The eleventh tikkun is that all of these hairs are of equal length. The twelfth tikkun is that his mouth is not covered by hair. And the thirteenth tikkun is the back part of his long beard that flows down to his navel - this tikkun is thus called the lower Mazal.

6

The tikkunim of Ze’ir Anpin are צלם Tzelem - the צ Tzadi are the mentalities inside him; the לם Lamed and Mem are auras above him:  When they come out they are four (Chochmah and Binah, Chasadim and Gevurot) - this is the ם Mem (40); they become three (Chochmah, Binah and Daat) in the Vessels (the Netzach, Hod and Yesod) of Imma - this is the ל Lamed (30); and they become nine inside his body – this is צ Tzadi (90). The four are in the Keter, Chochmah, Binah and Daat of Imma; the three are in his Chesed, Gevurah and Tiferet; and the nine are in her Netzach, Hod and Yesod.

7

There are the ‘hair’, ‘the whiteness of the skull, and the ‘beard’ of Ze’ir Anpin. In Arich Anpin they are thirteen; whereas in Ze’ir Anpin they are nine – but when his tikkun is complete they become a full thirteen.

8

At the ‘forehead’ of Ze’ir Anpin, coming out from his four ‘mentalities’ are four parchments of Tefilin; and from their ‘garments’ four Tefilin boxes. There are ten Sefirot here: Chochmah, Binah and Daat are in the Head Tefilin; Chesed and Gevurah are in its two straps; Tiferet is in the knot that forms behind them - Leah comes out from it; Netzach and Hod are in the two straps that go down his front – Netzach to his solar plexus, and Hod to his navel. Tefilin from Imma are in the following order - “Sanctify for me all firstborns…”; “And it will be when He will bring you in to the land…”; “Listen Israel YHVH is our God, YHVH is One…”; “And it will be when you listen to all of my mitzvot …” Tefilin from Abba are in the following order - “Sanctify for me all firstborns…”; “And it will be when He will bring you in to the land…”; “And it will be when you listen to all of my mitzvot…”; “Listen Israel YHVH is our God, YHVH is One…”

9

And Light from Imma, an aura for Ze’ir Anpin – this is a white Talit - Ze’ir Anpin’s ‘hair’ in Maturity when Imma rests upon him and her new Netzach, Hod and Yesod reach behind him to opposite his chest, surrounding Ze’ir Anpin and surrounding above Nukva’s head. Ze’ir Anpin’s aura is the Talit; Nukba’s aura is its Tzitzit.

10

The tikkunim of Nukva are the fifteen ‘gatherings of hair’ on her ‘head’, and their color is argaman (dark red). There are six tikkunim on her face, from the six hairless tikkunim of the ‘beard’, but when they are completed, they become nine.

11

Her Head Tefilin are the Arm Tefilin of Ze’ir Anpin, which are bound to his left, as it says, “Place Me as a seal upon your heart, as a seal upon your arm”. They are made from Ze’ir Anpins’ Netzach and Hod – in them are Chochmah and Binah from Imma; and Chochmah and Binah from Abba.  The two from Abba become Nukva’s Chochmah and Binah; and the two from Imma become her Chasadim and Gevurot. All four are housed together in one box because Netzach and Hod are considered to be ‘halves of one body’.

12

The Yesod of Abba that ‘decides between’ his Netzach and Hod, is in the Yesod of Imma and ‘decides between’ her Netzach and Hod - the Tefilin that are on the forehead of Yaakov, come from these four ‘lights’. They first come out in Yaakov making the Tefilin on his forehead; then they return backwards, and tie a knot behind his head; they continue to go backwards until they go out through the forehead of Rachel making Tefilin on her head. The lights from the Yesod of Abba remain in Yaakov; the lights from Netzach and Hod remain for Rachel; they go behind her and tie a knot behind her head. The order of Rachel’s Tefilin is: “Sanctify for me all firstborns…”; “And it will be when He will bring you in to the land…”; “Listen Israel YHVH is our God, YHVH is One…”; “And it will be when you listen to all of my mitzvot …” The order of Yaakov’s Tefilin is: “Sanctify for me all firstborns…”; “And it will be when He will bring you in to the land…”; “And it will be when you listen to all of my mitzvot…”; “Listen Israel YHVH is our God, YHVH is One…”

Yesod of Ze’ir Anpin that is between Rachel’s shoulders is the knot of the Arm Tefilin - a strap comes out from for the building of Nukba - three times around his upper arm builds her three higher Sefirot; seven times around his forearm builds her seven lower Sefirot; and the three times around his middle finger are his Netzach, Hod, and Yesod that are in her ‘mentalities’.

13

In general, every world consists of Adam, his garments, his auras, and his palaces. Adam, how is this? This is the tikkun of his Partzuf - 248 limbs and 365 blood vessels; with Nefesh, Ruach and Neshama inside of him; and Chaya and Yechidah his auras. When the light descends to enter into him, a part enters and a part remains outside because the vessel is unable to contain it - this aura surrounds his vessel and surrounds all that is beneath him. Part of what entered goes back out surrounding his vessel alone. These two auras are called, ‘the direct aura’ and ‘the returning aura’.

14

His garments, how is this? Lights that strike each other make a garment for them outside of them. And this Chashmal is for Ze’ir Anpin and Nukva from Imma – because when her Netzach, Hod and Yesod enter into him - her skin, muscles, bones and blood vessels merge together with his except for her skin, which is an extra covering upon his outer skin to protect him from the eyes of the ‘outsiders’.

15

Palaces are to a Partzuf what houses are for people. The Malchuts of all the Sefirot – their external aspect – are these ‘palaces’; whereas the ‘likeness of Adam’ is the internal aspect inside of them. There are other internals and externals besides these, because this is the general division of any world, therefore both palaces and people are also divided into external and internal aspects.

16

There are seven palaces: The Sapphire Brickwork – the palace of Yesod and Malchut; the Essence of Heaven – the palace of Hod; Radiance – the palace of Netzach; Merit – the palace of Gevurah; Love – the palace of Chesed; Goodwill – the palace of Tiferet; and Holy of Holies – the palace of the three higher Sefirot. These are the seven palaces of Beriyah - God’s Glory descends through them. Each one has a Nefesh and a Ruach; and the Glory is their Neshama in the seventh palace. These palaces serve three purposes: Through them the lower beings are tied to their Root; in them tzadikim enjoy the radiance of the Shechinah; and from them the ministering angels receive their tasks.

17

At the bottom of Atzilut is a partition that is made from the Light of Imma. Chashmal descends and wraps under the feet of Ze’ir Anpin and Nukva. The lights of Atzilut pass through this partition and become Beriyah - thus Beriyah is from the mystery of Imma. From there to Yetzirah is a double partition – a partition from Imma for Ze’ir Anpin and Nukva; and a partition from Ze’ir Anpin for Nukva - thus Yetzirah is from the mystery of Ze’ir Anpin. From there to Asiyah is another partition on the two - a partition from Imma for Ze’ir Anpin and Nukva; a partition from Ze’ir Anpin for Nukva; and a partition from Nukva for the world below her - thus Asiyah is from the mystery of Nukva.

18

The Name associated with Atzilut is The Name 72. The Name 63 סג, the Name 45 מה, and the Name 52 בן go down to Beriyah, Yetzirah and Asiyah. When they return and go back up, the Name 45 מה goes up as a garment upon the Name 63 סג; and the Name 52 בן goes up as a garment upon the Name 45 מה - thus the Name 52 בן is above them all. This is a ‘guardrail’ which assures that the lights do not end up below, so that the ‘husks’ will not take hold of them, as it says, “Make a guardrail for your roof so that no blood will spill in your house if someone falls from it.”

19

These are the four worlds in which the Singular Master reigns upon His works. The work of the lower beings affects them all, and the Oneness of the Blessed Ein Sof is united by all of them - this is what the greatest Prophet told us, “Listen Israel, YHVH is our God, YHVH is one”.        

1

The ‘descendants’ of the Sefirot are three - angels, ‘the other side’, and souls. There is an angel for every task. The Sefirot make a decree, and the angel acts accordingly, as it says, “Bless God, O angels of His, who are strong and powerful, and who act according to His word.”

2

What is the ‘other side’? This is what is written, “He forms light and creates darkness, He makes peace and creates evil.” “He forms light” - this is the right side; “and creates darkness” - this is with the left side; “He makes peace” – these are the ‘angels of peace’; “and creates evil” – this is Samael. ‘Angels of peace’ - ten camps that serve ten Sefirot of the right; and ‘angels of destruction’ - ten levels that serve ten Sefirot from the left side, concerning them the Scripture says, “God has made one thing corresponding to the other”.

3

Four levels – four ‘husks’ – the worlds of Samael - they block the light of the Sefirot and cause it to depart. They come because of people’s deeds and do evil in the world – ‘a glow’, ‘a great cloud’, ‘a flashing fire’ and a ‘storm wind’, as expressed by Ezekiel, “and I looked and behold, a storm wind came out of the north, a great cloud, and a flashing fire, and a glow was about it.”

4

Each one of these four ‘husks’ has four worlds with five Partzufim with ten Sefirot, because people can bring tikkunim in four worlds, and they can cause damage in four worlds. When people are merited, the Master guides the world with Mercy, and the ‘policeman’ passes away from Him; they sin, the Merciful One leaves, and the ‘policeman’ acts with Judgment against the wicked. Only when the Master leaves can the ‘policeman’ act, as it says, “And God’s anger flared up against them and He left, and the cloud departed from above the tent, and Miriam was leprous as snow.”

5

Orders of Judgments – these are the roots of the ‘husks’ - these either subdue the ‘other side’ or raise it up according to peoples’ deeds, as the Scripture says, “Keep My statues and laws - a person should do them in such a way that they bring him life.”

1

Service of God is for souls – they have five names - Nefesh, Ruach, Neshama, Chaya, and Yechidah – and are from the five Partzufim. Chaya and Yechidah are from Atzilut; Neshama is from Beriyah; Ruach is from Yetzirah; and Nefesh is from Asiyah.  It comes out that the power of Adam (people) is from the Malchut of Asiyah to the Keter of Atzilut, as it says, “Let us make Adam in our image and our likeness and he will have dominion over the fish of the sea…”

2

Souls are repaired through Gilgul (reincarnation) and Ibur (embodiment). How is this? A soul serves God with the 613 Mitzvot. If she completes them, she goes up to rest; if not, she returns and is reincarnated. Not all of the soul is reincarnated, only her parts that need tikkun.

3

What is a reincarnation and what is an embodiment? A reincarnation is from birth to death; whereas in an embodiment a soul may enter at any time and leave at any time. Mitzvot that are obligatory are completed through reincarnation; those that are not obligatory – are completed in Ibur and the soul can leave. The righteous can be reincarnated thousands of times; but the wicked have up to four, as it says, “I will not bring them back a fourth time.”

4

Nefesh enters at first, after that Ruach, then Neshama, and Chaya and Yechidah after them. For every soul there are ‘garments’. Nefesh can be reincarnated by itself, Ruach can be reincarnated by itself, and Neshama can be reincarnated by itself. And these souls can be combined with garments that are not of their own kind. Not all souls are the same - new ones are not like the old ones; and souls that have reincarnated one time are not like those that have reincarnated twice.

And concerning all of them it says, “He turns wheels by His counsel for their benefit.” And it says, “He is always thinking thoughts so that no one will be lost.” And it says, “All that is called by my Name and for my Glory, I have created, I have formed, and have even completed”. And it says, “The Name YHVH will reign forever in eternity”. And it says, “Your people shall all be righteous - they shall inherit the earth forever - the branches I have planted, the work of my hands through which I am glorified”.