Chapter Twenty-Five (פֶּרֶק עֶשְׂרִים וַחֲמִשָּׁה)

We said above that the seven Kelim of the seven Sefirot that were shattered (אָמַרְנוּ לְמַעְלָה שֶׁהַשִּׁבְעָה כֵּלִים שֶׁל ז׳ סְפִירוֹת הַנִּשְׁבָּרִים), their position and placement in the intention of the one who arranges (מַצָּבָם וּמַעֲמָדָם בְּכַוָּנַת הַמְכַוֵּן), was one beneath the other (הָיָה זֶה תַּחַת זֶה), and not in the secret of scale (וְלֹא בְּסוֹד מִתְקָלָא), so that they would break (כְּדֵי שֶׁיִּשָּׁבְרוּ), and good and evil would exist in the world (וִיהִיֶה טוֹב וָרַע בָּעוֹלָם). Furthermore, there was no space between one and the next to allow for a Makif (וְעוֹד שֶׁלֹּא הָיָה רֶוַח בֵּין אַחַת לַחֲבֶרְתָּה לַעֲשׂוֹת מַקִּיף), from that very light which could not be contained (מֵאוֹתוֹ הָאוֹר שֶׁלֹּא יָכְלָה לְהָכִיל), and from this they were broken (וּמִזֶּה נִשְׁבְּרוּ). And regarding this configuration of the World of Tohu the verse says: “And he died and another reigned in his place” (Bereshit 36) (וְעַל זֶה הַמַּצָּב שֶׁל עוֹלַם הַתֹּהוּ אָמַר הַכָּתוּב: וַיָּמָת וַיִּמְלֹךְ תַּחְתָּיו), meaning that because one reigned beneath the other (רָצָה לוֹמַר מִכֹּחַ שֶׁמָּלַךְ תַּחְתָּיו זֶה תַּחַת זֶה), this caused their death and Shevirah (גָּרְמָה מִיתָתָם וּשְׁבִירָתָם), specifically “beneath him” (תַּחְתָּיו דַּיְיקָא). And if you say: why did Chesed receive all that influx, knowing that he could not bear it (וְאִם תֹּאמַר מַדּוּעַ הַחֶסֶד קִבֵּל כָּל אוֹתוֹ הַשֶּׁפַע שֶׁהוּא הָיָה יוֹדֵעַ שֶׁאֵינוֹ יָכוֹל לְסַבְּלוֹ), and also Gevurah, since she saw what happened to Chesed, and likewise those who came after her (וְגַם גְּבוּרָה הוֹאִיל וְרָאֲתָה מַה שֶּׁקָּרָה לַחֶסֶד וְכֵן לַבָּאִים אַחֲרֶיהָ), know that Chesed thought that because he is Chesed and his Kli is refined (דַּע לְךָ שֶׁהַחֶסֶד חָשַׁב שֶׁלִּהְיוֹת שֶׁהוּא חֶסֶד וְהַכְּלִי שֶׁלּוֹ זַךְ), he would be able to contain all that influx (שֶׁיָּכוֹל לְהָכִיל כָּל הַשֶּׁפַע הַהוּא). And he also saw that Binah, which was above him, and contains within her some Din, for Dinim are aroused from her (וְגַם רָאָה שֶׁבִּינָה שֶׁהָיְתָה לְמַעְלָה מִמֶּנּוּ וְיֵשׁ בָּהּ קְצָת דִּין כִּי דִּינִין מִתְעָרִין מִמֶּנָּה), therefore she is the secret of the Name YHVH with the vowelization of Elokim (לָכֵן הִיא סוֹד שֵׁם הוי״ה בְּנִקּוּד אֱלֹהִים), and despite all this, she was able to contain that influx (וְעַל כָּל זֹאת הֶכִּילָה אוֹתוֹ הַשֶּׁפַע), even though she was close to the Emanator (אַף עַל פִּי שֶׁהָיְתָה קְרוֹבָה לַמַּאֲצִיל). And because of all these reasons, she thought that she too would be able to bear the influx like Binah (וּמִפְּנֵי כָל אֵלּוּ הַסִּבּוֹת חָשְׁבָה שֶׁתִּהְיֶה גַם הִיא יְכוֹלָה לְסַבֵּל הַשֶּׁפַע כְּמוֹ הַבִּינָה), and even so, she was broken (וְאַף עַל פִּי כֵן נִשְׁבְּרָה). And Gevurah likewise thought that since her Kli is slightly more thickened, due to the presence of Din within her (וְגְבוּרָה גַּם כֵּן חָשְׁבָה שֶׁלִּהְיוֹת שֶׁהַכְּלִי שֶׁלָּהּ יוֹתֵר עָכּוּר מְעַט מִפְּנֵי שֶׁיֵּשׁ בָּהּ דִּין), and she is more distant from Chesed (וְגַם הִיא יוֹתֵר רְחוֹקָה מֵחֶסֶד), she would be able to bear it (תִּהְיֶה יְכוֹלָה לְסַבְּלוֹ), but nevertheless she too was broken (וְאַף עַל פִּי כֵן נִשְׁבְּרָה). And so too Tiferet thought that because he had both Din and Rachamim, and he was even further removed, he would be able to bear it (וְכֵן תִּפְאֶרֶת חָשַׁב מִפְּנֵי שֶׁהָיָה בּוֹ דִּין וְרַחֲמִים וְהָיָה יוֹתֵר רָחוֹק שֶׁיִּהְיֶה יָכוֹל לְסַבְּלוֹ), but it did not help (וְלֹא הוֹעִיל). And likewise Netzach thought that because of his distance, and because he contained Chesed, he would be able to bear it (וְכֵן נֶצַח חָשַׁב מִפְּנֵי רִיחוּקוֹ וְהָיָה בּוֹ חֶסֶד שֶׁיִּהְיֶה יָכוֹל לְסַבְּלוֹ), but it did not help (וְלֹא הוֹעִיל). And likewise Hod thought like Gevurah (וְכֵן הוֹד חָשְׁבָה כְּמוֹ גְּבוּרָה). And even though their reasoning was insufficient (וְאַף עַל פִּי שֶׁמַּחְשַׁבְתָּם הָיְתָה טַעַם שֶׁאֵינוֹ מַסְפִּיק), because the vacant space of the three first ones was exceedingly wide (כִּי הַשְּׁלוֹשָׁה רִאשׁוֹנוֹת הַחָלוּל שֶׁלָּהֶם הָיָה רָחָב עַד מְאֹד), for already the rest of the Sefirot had stood within them in pregnancy (כִּי כְּבָר עָמְדוּ מְעוּבָּרִים שְׁאָר הַסְּפִירוֹת בְּתוֹכָם), which was not the case with the seven lower ones (מַה שֶּׁאֵין כֵּן בַּז׳ אַחֲרוֹנוֹת), and also regarding the matter of the differentiation of the Makif, as we said above (וְגַם עִנְיַן חִלּוּק הַמַּקִּיף שֶׁאָמַרְנוּ לְמַעְלָה). Despite all this, their desire was exceedingly strong to receive this influx (עַל כָּל זֹאת הָיְתָה תְּשׁוּקָתָם כָּל כָּךְ גְּדוֹלָה מְאֹד לְקַבֵּל הַשֶּׁפַע הַזֶּה), this is the craving that upper and lower beings crave to delight in its light (הִיא הַתַּאֲוָה שֶׁמִּתְאַוִּים עֶלְיוֹנִים וְתַחְתּוֹנִים לֵהָנוֹת מֵאוֹרוֹ), like the soul that leaves the body and chases after the light of the Shekhinah at the time of death (כְּמוֹ הַנְּשָׁמָה שֶׁמַּנִּיחָה הַגּוּף וְרוֹדֶפֶת אַחַר אוֹר הַשְּׁכִינָה בִּשְׁעַת הַמִּיתָה), in the secret of: Draw me after You, we shall run (Song of Songs 1:4) (בְּסוֹד: מָשְׁכֵנִי אַחֲרֶיךָ נָרוּצָה), whose initials spell Amen (רָאשֵׁי תֵבוֹת שֶׁלּוֹ אָמֵן), which is the gematria of YAHDVNHY (גִּימַטְרִיָּיא יאהדונה"י), which causes the unification of the Zivug between Ze’ir Anpin and His Nukvah (שֶׁגוֹרֵם יִחוּד הַזִּוּוּג בֵּין זְעֵיר אַנְפִּין וְנוּקְבָּהּ). Therefore, each Sefirah received the influx on its own (לְכָךְ לָקְחוּ הַשֶּׁפַע כָּל סְפִירָה וְסְפִירָה בִּפְנֵי עַצְמָהּ), for the reason of the secret of the verse “and he reigned in his place” - precisely (מִטַּעַם שֶׁל סוֹד הַפָּסוּק: וַיִּמְלֹךְ תַּחְתָּיו דַּיְיקָא), for each one thought to reign from the claim of “in his place” - because they were situated one beneath the other (שֶׁכָּל אַחַת עָלְתָה בְּדַעְתָּהּ לִמְלֹךְ מִטַּעֲנַת תַּחְתָּיו שֶׁהָיוּ זֶה תַּחַת זֶה), distanced from the Emanator (מְרוּחָק מֵהַמַּאֲצִיל), such that the light would be more distant (לִהְיוֹת הָאוֹר יוֹתֵר רָחוֹק), perhaps by reason of that distance, it would have endurance and be able to bear it (אוּלַי בְּסִבַּת הָרִיחוּק יִהְיֶה לָהּ קִיּוּם וְתוּכַל לְסַבְּול). And this distancing helped for a short time to sustain the generations of the World of Tohu (וְהָרִיחוּק הַזֶּה הוֹעִיל לְפִי שָׁעָה לְהַעֲמִיד הַדּוֹרוֹת שֶׁל עוֹלַם הַתֹּהוּ), for each Sefirah of these six Sefirot reigned with one hundred and fifty generations of Chesed and one hundred and fifty generations of Gevurot (כִּי כָל סְפִירָה מֵאֵלּוּ הַשֵּׁשׁ סְפִירוֹת מָלְכָה עִם ק״ן דּוֹר שֶׁל חֲסָדִים וּק״ן דּוֹר שֶׁל גְּבוּרוֹת), as I will explain in the coming chapters with the help of Heaven (כַּאֲשֶׁר אֲבָאֵר בַּפְּרָקִים הַבָּאִים בְּסִיעְתָּא דִשְׁמַיָּא). And despite all this, she could not bear it, and she died (וְעַל כָּל זֹאת לֹא יָכְלָה לְסַבְּלוֹ וַיָּמוֹת), from the reasoning of “in his place” - that same reasoning itself (מִכֹּחַ טַעֲנַת תַּחְתָּיו אוֹתוֹ הַטַּעַם עַצְמוֹ), in their saying: “The light becomes distant, perhaps through this distance we will be able to bear it” (בַּאֲמָרָם הָאוֹר מִתְרַחֵק אוּלַי בָּזֶה הָרִיחוּק נוּכַל לְסַבְּלוֹ), but she could not bear the illumination, and she died (וְלֹא יָכְלָה לְסַבֵּל הָהָאָרָה וַיָּמוֹת).

However, Yesod thought that because he gave one portion to Malkhut (אֲבָל יְסוֹד חָשַׁב מִפְּנֵי שֶׁנָּתַן חֵלֶק אֶחָד לַמַּלְכוּת), and the influx was not so great (וְלֹא הָיָה הַשֶּׁפַע כָּל כָּךְ גָּדוֹל), and also his Kli was thicker (וְגַם כְּלִי שֶׁלּוֹ הָיָה יוֹתֵר עָב), and he was farther away than all of them (וְרָחוֹק מִכֻּלָּם), yet it did not help him except for a short time (וְלֹא הוֹעִיל לוֹ אֶלָּא זְמַן מוּעָט), as we said above (כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה). And Malkhut took nothing, except what Yesod gave her, which was her portion (וּמַלְכוּת לֹא לָקְחָה מְאוּמָה כִּי אִם מַה שֶׁנָּתַן לָהּ הַיְּסוֹד שֶׁהוּא חֶלְקָהּ). And if you say: after all it was her portion, why was she crushed? (וְאִם תֹּאמַר אַחַר שֶׁהוּא חֶלְקָהּ מַדּוּעַ נִתְמַעֲכָה), the answer is: know that in the very moment that Yesod gave her her portion (תְּשׁוּבָה דַּע שֶׁבְּאוֹתוֹ הָרֶגַע שֶׁנָּתַן הַיְּסוֹד לָהּ חֶלְקָהּ), she immediately received the rest of the influx and was broken (תֵּכֶף קִבְּלָה שְׁאָר הַשֶּׁפַע וְנִשְׁבְּרָה), in such a way that at the very moment her portion entered her (בְּאֹפֶן שֶׁבְּאוֹתוֹ הָרֶגַע שֶׁנִּכְנַס לְתוֹכָה חֶלְקָהּ), half of it entered covered, and the last half came to her uncovered (חֶצְיוֹ נִכְנַס מְכוּסֶה וַחֲצִיּוֹ הָאַחֲרוֹן בָּא אֵלֶיהָ מְגֻולֶּה). And this uncovered portion spread to illuminate her from within and from without (וְזֶה הַחֵלֶק הַמְגֻלֶּה נִתְפַּשֵּׁט לְהָאִיר לָהּ מִבִּפְנִים וּמִבַּחוּץ), and therefore she was crushed but not shattered (וְלָכֵן נִתְמַעֲכָה וְלֹא נִשְׁבְּרָה). And when Yesod was broken, all that influx descended upon her at once (וּכְשֶׁנִּשְׁבַּר הַיְּסוֹד יָרַד עָלֶיהָ כָּל הַשֶּׁפַע הַהוּא בְּבַת אַחַת), and she became so heated that she melted and was crushed (וְנִתְחַמְּמָה כָּל כָּךְ עַד שֶׁנִּתְּכָה וְנִתְמַעֲכָה), and became like a sandal (וְנַעֲשֵׂית כְּמוֹ סַנְדָּל). And this is because her Kli was thicker (וְזֶה מִפְּנֵי שֶׁכְּלִי שֶׁלָּהּ יוֹתֵר עָכּוּר), and for this she was nullified (וּלָזֶה נִתְבַּטְּלָה), and this is the meaning of “she was nullified” as stated in the Sifra deTzeniuta (וְזֶהוּ "אִתְבַּטְּלַת" הָאָמֻר בְּסִפְרָא דְּצִנְעוּתָא), but she was not shattered (אֲבָל לֹא נִשְׁבְּרָה), because Malkhut has two weaknesses (מִפְּנֵי שֶׁיֵּשׁ לַמַּלְכוּת תַּרְתֵּי לְרֵעוּתָא): one, that she receives from a broken Kli (אַחַת שֶׁמְּקַבֶּלֶת מִכְּלִי שָׁבוּר), unlike the six points, all of which received their influx from Binah (לֹא כֵן שֵׁשׁ נְקוּדוֹת שֶׁכֻּלָּן קִבְּלוּ הַשְׁפָעָתָן מִבִּינָה), and also, that she received only one portion from the spark (וְעוֹד שֶׁאֵין לָהּ אֶלָּא חֵלֶק אֶחָד בִּלְבַד מִן הַנִּצּוֹץ), in the secret of “Malkhut is divided” (בְּסוֹד מַלְכוּת פָּלִיגִי), for Malkhut of the House of David was divided (שֶׁכֵּן נֶחְלְקָה מַלְכוּת בֵּית דָּוִד), and she did not receive the entire spark like the others (וְלֹא קִבְּלָה כָּל הַנִּצּוֹץ כְּמוֹ הָאֲחֵרוֹת). And it is known that the great size of the spark that spread from Binah into the other Nekudot caused their Shevirah (וְיָדוּעַ כִּי גֹּדֶל הַנִּצּוֹץ שֶׁנִּתְפַּשֵּׁט מִבִּינָה בַּנְּקוּדוֹת הָאֲחֵרוֹת גָּרְמָה שְׁבִירָתָן). But this one, which received only according to her sufficiency from Yesod, who is close to her (אֲבָל זוֹ שֶׁלֹּא קִבְּלָה אֶלָּא כְּדֵי סִפּוּקָהּ מִיְּסוֹד שֶׁהוּא קָרוֹב לָהּ), why did she not remain in her place? (לָמָּה לֹא נִתְקַיְּימָה בִּשְׁלָהּ). For the first ones received more than what was fitting for them at once, for the sake of those beneath them (כִּי הָרִאשׁוֹנוֹת קִבְּלוּ יוֹתֵר מֵהָרָאוּי לָהֶן בְּבַת אַחַת לְצוֹרֶךְ מַה שֶּׁלְּמַטָּה מֵהֶן), but this was not the case with Malkhut, who did not receive the entire spark at once (מַה שֶּׁאֵין כֵּן מַלְכוּת שֶׁלֹּא קִבְּלָה בְּבַת אַחַת הַנִּצּוֹץ כֻּלוֹ), so if so, why was she not sustained in her portion, and fit to reign? (אִם כֵּן לָמָּה לֹא נִתְקַיְּימָה בִּשְׁלָהּ וְהָיְתָה רְאוּיָה לִמְלוֹךְ). But the intention is as we said above (אֲבָל הַכַּוָּנָה כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה), for when Yesod came to give to Malkhut the spark which was with him in deposit (כִּי כְּשֶׁבָּא יְסוֹד לָתֵת לַמַּלְכוּת הַנִּצּוֹץ שֶׁהָיָה אֶצְלוֹ בְּפִקָּדוֹן), he did not give it through a conduit, as is fitting for Yesod to give (לֹא נְתָנָהּ דֶּרֶךְ צִנּוֹר כְּרָאוּי לְיְסוֹד לָתֵת), but rather now that Yesod was broken and its portion was elevated back above into the inner being of Binah (אֶלָּא עַתָּה שֶׁנִּשְׁבַּר יְסוֹד וְנִסְתַּלֵּק אַחַר כָּךְ חֶלְקוֹ לְמַעְלָה לִמְעֵי הַבִּינָה), behold, that which it left - gleanings from its fallings - that too was added to drive the portion of Malkhut downward in haste (הִנֵּה מַה שֶּׁהִשְׁאִירוּ עוֹלֵלוֹת מִן הַנּוֹבְלוֹת שֶׁלּוֹ נוֹסַף גַּם הוּא לִדְחוֹת חֵלֶק מַלְכוּת לְמַטָּה בִּמְרוּצָה). And the light was revealed with force and increased upon her from the outside (וְנִתְגַּלֶּה הָאוֹר בְּחָזָק וְנִתְרַבָּה עָלֶיהָ מִבַּחוּץ), and it did not go to Malkhut through a conduit, but rather the light descended uncovered (וְלֹא הָלַךְ לַמַּלְכוּת דֶּרֶךְ צִנּוֹר אֶלָּא יָרַד הָאוֹר מְגֻלֶּה), and therefore she was extinguished and nullified also (וְלָכֵן נִדְעֲכָה וְנִתְבַּטְּלָה גַּם כֵּן), for she no longer had strength afterward to do anything - to bring forth generations as she had at first, when she had only her first portion (שֶׁלֹּא הָיָה בָּהּ אַחַר כָּךְ כֹּחַ לַעֲשׂוֹת מְאוּמָה לְהוֹלִיד דּוֹרוֹת אַחַר כָּךְ כְּמוֹ בָּרִאשׁוֹנָה בִּזְמַן שֶׁהָיָה לָהּ הַחֵלֶק הָרִאשׁוֹן בִּלְבַד), when she gave birth to twenty-six generations (שֶׁהוֹלִידָה כ״ו דּוֹרוֹת). But she was not shattered like the others (אֲבָל לֹא נִשְׁבְּרָה כְּמוֹ הָאֲחֵרוֹת). And the proof is that it is not written regarding her “and he died” in the Torah (וְהָרְאָיָה שֶׁלֹּא נֶאֱמַר בָּהּ "וַיָּמָת" בַּתּוֹרָה), rather it is written “and Hadar reigned” (Bereshit 36) (אֶלָּא כְּתִיב וַיִּמְלֹךְ הֲדָר), the secret of Pri Etz Hadar, which is the etrog - a hint to Malkhut (סוֹד פְּרִי עֵץ הָדָר שֶׁהוּא אֶתְרוֹג רֶמֶז לַמַּלְכוּת), and it does not say and he died (וְלֹא נֶאֱמַר וַיָּמֹת). But in Divrei HaYamim it is written “and Hadad died” (I Chronicles 1) (וּבִדִבְרֵי הַיָּמִים כְּתִיב: וַיָּמָת הֲדָד), which is the secret of “became nullified”, as the Sifra deTzeniuta says (דְּהַיְינוּ סוֹד אִתְבַּטְּלַת שֶׁאוֹמֵר סִפְרָא דְּצִנְעוּתָא). And there it is written Hadad with a Dalet (וְשָׁם כְּתִיב הֲדָד בְּדָלֵ"ת), which is the language of mourning, as in hey-dad (שֶׁהוּא לָשׁוֹן יְלָלָה "הֵידָד"), and concerning this Isaiah the prophet, peace be upon him, said: He roars mightily over His habitation - Hei-dad, like those who tread grapes (Isaiah 16:9) (וְעָלָיו אָמַר יְשַׁעְיָהוּ הַנָּבִיא עָלָיו הַשָּׁלוֹם: שָׁאָג יִשְׁאָג עַל נָוֵהוּ הֵידָד כְּדוֹרְכִים). And concerning this, the verse says: Hashem is close to the brokenhearted (Psalms 34) (וְעַל זֶה אוֹמֵר הַכָּתוּב: קָרוֹב יְיָ לְנִשְׁבְּרֵי לֵב), they are the thirty-two Netivot [Paths] of Elohim which fell (הֵם הַל״ב נְתִיבוֹת אֱלֹהִים אֲשֶׁר נָפְלוּ). And those of crushed spirit - this is Ze’ir, who is called Ruach, who was crushed below (וְאֶת דַּכְּאֵי רוּחַ שֶׁהוּא זְעֵיר הַנִּקְרָא רוּחַ שֶׁנִּדְכְּאוּ לְמַטָּה), they are the Ohr Penimiyim [Inner Lights], He shall save (הֵם הָאוֹרוֹת פְּנִימִיִּים יֹשִׁיעַ), to elevate them, or their shards with their drops shall save them as well (לְהַעֲלוֹתָם אוֹ הַשְּׁבָרִים שֶׁלּוֹ עִם הַטִּפִּין יוֹשִׁיעוּם גַּם כֵּן), for the shards shall rise in the secret of the Resurrection of the Dead (כִּי יָקוּמוּ הַשְּׁבָרִים בְּסוֹד תְּחִיַּת הַמֵּתִים). Many are the afflictions of the Tzaddik from Yesod (Psalms 34) (רַבּוֹת רָעוֹת צַדִּיק מִיְּסוֹד), even though he had slightly more vitality (אַף עַל פִּי שֶׁהָיָה לוֹ קְצָת חַיּוּת יוֹתֵר), nevertheless, he was shattered (מִכָּל מָקוֹם נִשְׁבַּר). And from all of them, may Hashem save us, and may they be repaired (וּמִכֻּלָּם יַצִּילֵנוּ יְיָ וְיִתְקַּן גַּם כֵּן). He guards all His bones (Psalms 34:21) (שֹׁמֵר כָּל עַצְמוֹתָיו), these are the bones of Ze'ir Anpin from the World of Tohu (שֶׁל זְעֵיר דְּעוֹלַם הַתֹּהוּ), that no Ohr Penimiyim [Inner Lights] fell into the place of the fall of the shattered Kelim [Vessels], God forbid, in the World of Asiyah (שֶׁלֹּא נָפְלוּ אוֹרוֹת פְּנִימִיִּים לִמְקוֹם נְפִילַת שִׁבְרֵי כֵּלִים חַס וְשָׁלוֹם בְּעוֹלַם הַעֲשִׂיָּה), such that it would have been necessary, God forbid, to return everything to Tohu vaVohu (וְהֻצְרַךְ חַס וְשָׁלוֹם לְהַחֲזִיר הַכֹּל לְתֹהוּ וָבֹהוּ). And “His bones” is the secret of the expression “Essences and Kelim [Vessels]” (וְעַצְמוֹתָיו הוּא סוֹד לְשׁוֹן עַצְמוּיוֹת וּכֵלִים), that is (דְּהַיְינוּ), the Ohr Penimiyim [Inner Lights] of the six Sefirot of the shattered Kelim [Vessels] (אוֹרוֹת פְּנִימִיִּים שֶׁל ו׳ סְפִירוֹת שֶׁל שִׁבְרֵי כֵּלִים). But “not one of them was broken” (Psalms 34:21) (אַחַת מֵהֵנָּה לֹא נִשְׁבְּרָה), only it was nullified from the form of a Kli [Vessel] (רַק אִתְבַּטְּלָת מִצּוּרַת כְּלִי), and afterward, in the World of Tikkun, it became a complete Partzuf [Configuration] (וְאַחַר כָּךְ בְּעוֹלַם הַתִּקּוּן נַעֲשֵׂית פַּרְצוּף שָׁלֵם), because it did not receive all the Ohr [Light], but only one portion (לִהְיוֹת שֶׁלֹּא קִבְּלָה כָּל הָאוֹר רַק חֵלֶק אֶחָד), namely, that which Yesod received in deposit for her (אוֹתוֹ שֶׁקִּבֵּל הַיְּסוֹד בְּפִקָּדוֹן לָהּ).