שורש הנוקבא דז"א, דהיינו המלכות
נג. בעת קטנות דעולם הנקודים, היה לז"א, שהוא חג"ת נה"י דנקודים, ששה כלים: חב"ד חג"ת (כי מצד האורות, שהקטנים גדלים תחילה, נקראים חג"ת נה"י, וחסרים משלש ראשונות; ומצד הכלים, שהעליונים גדלים תחילה, נקראים חב"ד חג"ת, וחסרים מנה"י דכלים [כמו שנתבאר בפתיחה לחכמת הקבלה אות כ"ד עיין שם]). והיה חסר לו נה"י דכלים. והיה זה מחמת עלית המלכות במקום בינה דז"א, שהוא ספירת התפארת. כי חג"ת דז"א הם כח"ב (כנזכר לעיל אות ד'), והיינו בשליש עליון דתפארת במקום החזה. ושני שלישי בינה ותפארת ומלכות, הנקראים בז"א שני שלישי תפארת ונה"י (כמו שנתבאר שם) נפלו ממדרגתו למדרגה שמתחתיה, דהיינו לעולמות בריאה יצירה עשיה, שהם מתחת ז"א דאצילות. The Nukba Root of Ze’er Anpin which is Malkhut
53. During the phase of immaturity of the world of Nekudim, Ze’er Anpin of Nekudim, which is Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod of Nekudim, had six vessels: Ḥokhma, Bina, Da’at,111See section 46 above, and the footnote there, for an explanation of Da’at. Ḥesed, Gevura, and Tiferet (since from the perspective of the lights, in which the small ones grow first, they are called Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod, and the first three are missing, whereas from the perspective of the vessels, in which the upper ones grow first, they are called Ḥokhma, Bina, Da’at, Ḥesed, Gevura, and Tiferet, so that the vessels of Netzaḥ, Hod, and Yesod are missing (as explained in Petiḥa LeḤokhmat HaKabbala, section 24), and it lacked Netzaḥ, Hod and Yesod of the vessels.112Section 24 of Petiḥa LeḤokhmat HaKabbala states: “The answer is that there is a consistent inverse relationship between the lights and the vessels. It is the nature of the vessels that the higher vessels grow first in the partzuf. Keter grows first, followed by the vessel of Ḥokhma and so on, until the vessel of Malkhut, which grows last. Therefore, we list the vessels in the order of Keter, Ḥokhma, Bina, Tiferet, and Malkhut, from above to below, as that is their order of growth. The lights are the reverse. In the case of the lights, the lower lights enter the partzuf first, because initially the nefesh enters, which is the light of Malkhut, and then the ruaḥ, which is the light of Ze’er Anpin, and so on until the light of yeḥida enters last. Consequently, we list the lights in the order of nefesh, ruaḥ, neshama, ḥaya, and yeḥida, from below to above, as that is the order of their entrance, from lowest to uppermost.” This was due to the ascent of Malkhut to the place of Bina of Ze’er Anpin, which is the sefira of Tiferet,113As was explained in section 4 above, the five main sefirot, Keter, Ḥokhma, Bina, Tiferet, and Malkhut are named Ḥesed, Gevura, Tiferet, Netzaḥ and Hod in a level of Tiferet, which is the level of a partzuf Ze'er Anpin. The point made here, and in the next sentences, is to describe how the second constriction operated within the partzuf of Ze'er Anpin of the world of Nekudim. The Malkhut of the partzuf ascended to the Bina of the partzuf, which, relative to the world of Nekudim, is Tiferet (because in a level of Tiferet, Bina is named Tiferet). This ascent of Malkhut split Tiferet into two “parts,” in which one third remained above the new position of Malkhut, and two thirds were ejected to the lower level, along with Netzaḥ, Hod and Yesod. This is the meaning of the next sentence which states: The two-thirds of Bina, Tiferet and Malkhut, which are called in Ze’er Anpin the two-thirds of Tiferet, and Netzaḥ, Hod, and Yesod (as explained there) fell from the level of Ze’er Anpin to the level below. since Ḥesed, Gevura, and Tiferet of Ze’er Anpin are Keter, Ḥokhma, and Bina (as stated in section 4 above). Malkhut ascended to the upper third of Tiferet, in the place of the chest.114In the structure of a partzuf, matching the structure of a human body, the sefira of Tiferet corresponds to the chest of the body. The two-thirds of Bina, Tiferet and Malkhut, which are called in Ze’er Anpin the two-thirds of Tiferet, and Netzaḥ, Hod, and Yesod (as explained there) fell from the level of Ze'er Anpin to the level below, that is, to the worlds of Beria, Yetzira, and Asiya, which are below Ze’er Anpin of Atzilut.
ועל כן לא נשאר בו אלא חב"ד חג"ת דכלים עד נקודת החזה. ונקודת החזה, היא המלכות המסיימת המדרגה במקום הבינה, ומורידה בינה ותפארת ומלכות, הנקראים תנה"י, למדרגה שמתחתיה (כנזכר לעיל באות ט"ז). וזה סוד שזו"ן בקטנות נקראים תמיד 'ו"ק ונקודה', כי ששת הכלים חב"ד חג"ת שבו נקראים 'ו"ק', דהיינו ו' קצוות. ונקודת החזה, שהיא מלכות המסיימת מדרגתו, נקראת 'נקודה' (ומבחינת האורות, שהקטנים גדלים תחילה, הם נקראים חג"ת נה"י, והמלכות המסיימת נקראת 'נקודה תחת היסוד'). Therefore, only the vessels of Ḥokhma, Bina, Da’at, Ḥesed, Gevura, and Tiferet remained in Ze’er Anpin, until the point of the chest.115Meaning: until the point of the chest, which is where Malkhut lies after the second constriction. The point of the chest is the Malkhut that terminates the level116Now the terminating Malkhut has ascended to the point of the chest (the place of Tiferet/Bina due to the second constriction. at the place of Bina and brings down Bina, Tiferet, and Malkhut, which are called TNHY (Tiferet, Netzaḥ, Hod, and Yesod), to the level below it (as stated in section 16 above). This is the mystical meaning of why Ze’er Anpin and Nukba during the phase of immaturity are always called “Va”k and a point,” since the six vessels – Ḥokhma, Bina, Da’at, Ḥesed, Gevura, and Tiferet – that are within Ze'er Anpin are called “Va”k,” or Vav Ketzavot (six extremities), and the point of the chest, which is the Malkhut that terminates the level of Ze’er Anpin, is called a point (and from the perspective of the lights, in which the small ones grow first, they are called Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod, and the terminating Malkhut is called the “point under the Yesod“).