Introduction to Sulam Commentary

81. Then, after the lower partzuf attains renewed gestation and infancy, it again ascends as feminine waters to the upper partzuf. The partzuf accomplishes this ascension independently, since by leaving its root attached to Bina, Tiferet and Malkhut of the upper partzuf (as stated in section 67), it can return there whenever necessary, and unite the Ḥokhma and Bina that are there into a state of face-to-face (as will be explained in section 83, below). Ḥokhma and Bina then give the lower partzuf the illumination that brings down the Malkhut from the apertures of the eyes to its place. As a result, Bina, Tiferet and Malkhut ascend and attach to the lower partzuf as before, and the lower partzuf attains Keter, Ḥokhma, Bina, Tiferet and Malkhut, of the vessels, and yeḥida, ḥaya, neshama, ruaḥ, and nefesh of the lights.252Until this point, the second iteration of gestation, infancy and brains is the same as the first. Now the process reaches the point in which it was obstructed by the conflict between the left and right lines. In this iteration, that problem will now be solved, allowing for the illumination of Ḥokhma in the light of giving to reach the lower levels.

And in order that the dispute between right and left should not arise again, the middle line rises from below and unites the right and left so that they will illuminate together, with the Ḥokhma in the left enclothed in the light of giving in the right, and the light of giving in the right incorporated in the Ḥokhma in the left (as explained in section 37, above). Then the brains illuminate in all their perfection, at which stage they are called “the brains of the front.” It has now been explained how, as a result of the conflict between the right and left of the brains of the back, the three aspects of gestation, infancy and the brains of the face, emerge again.