Teil 6 · Kapitel 26

Der Text des Ari

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The place of the Keter from the Nekudot is from the Tabur of AK to the Sium of the Guf. HBD are in the first three joints of NHY of AK, HGT in the three middle joints, and NHY in the three bottom joints, as in ZON that clothes over AA.

Inneres Licht

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1HBD are in the first three Prakin de NHY de AK, HGT in the three middle Prakin etc. There are four divisions that you find here: Keter, Hochma Bina Daat, Hesed Gevura Tifferet, Netzah Hod Yesod. In order to understand that we must first know the two changes here regarding the Partzufim Galgalta AB SAG preceding Partzuf Nekudim.The first is the matter of Kli de Daat, which did not exist in the Eser Sefirot. Thus, where did it come from here in the Eser Sefirot de Nekudim? The second is the matter of the Guf of Partzuf Nekudim. The Rav says about the Gufim of the three preceding Partzufim that they begin from Keter, as in Part 5 regarding Matei ve Lo Matei.However, here he says that the Guf begins from Kli de Daat, not from Keter. He counts only the seven lower Sefirot as the entire Guf, and not the Eser Sefirot, meaning only Daat, HGT and NHYM.The thing is that you already know that the GAR of Nekudim are Behinat AHP de Israel Saba ve Tvuna, being the first Rosh of Nekudim. Because of the lower Hey that rose to the Eynaim, and the place of the Zivug that ascended to Nikvey Eynaim, the AHP of this Rosh became a vessel of reception and Guf. This Guf de AHP are the GAR of Nekudim.Thus, the two Kelim, Keter and Hochma de Rosh remained in YESHSUT as Behinat Rosh Aleph, and the three Kelim Bina, ZA and Malchut, came in GAR de Nekudim and were made into the second Rosh. They are the Rosh of Nekudim.You already know that the entire amount in the Rosh passes and clothes in the Guf as well. It turns out that since there are only three Kelim Bina, ZA and Malchut in Rosh de Nekudim, the Guf too has no more than these three Kelim, since everything that exists in the Guf must be received from the Rosh.Hence, Guf de Nekudim has only the seven lower Sefirot, which are Bina and five Kelim of ZA, as Netzah and Hod are for one Kli here, and Kli Malchut is the seventh. However, in the three previous Partzufim Galgalta AB SAG, meaning before the Eser Sefirot were divided into two degrees and the Eser Sefirot were complete in the Rosh, this entire amount passed to the Guf too. Hence their Gufimalso had Eser Sefirot from Keter to Malchut.The matter of the renewal of Sefirat Daat in the Eser Sefirot has also been explained: it comes from Behinat misplacement of the Orot. In Partzuf AB, Ohr Hochma clothed in Kli de Keter, Ohr Bina in Kli de Hochma, and Ohr Hesed in Kli de Bina etc. This Ohr Hesed, clothed in Kli de Bina, became Sefirat Daat, which is the MAN de Bina.The matter of Hitlabshut Ohr Hesed, which is Komat ZA in Kli de Bina, considers that Bina descended to the degree of ZA. As brought in the Rav’s words above regarding the Zivug de Komat Hochma(Part 5 item 12), due to the misplacement of the above Orot, there was a decline in all the degrees. Keter came down to the degree of Hochma, and Hochma to the degree of Bina.We find that because of Hitlabshut Ohr ZA in Kli de Bina, Bina’s name was changed into Sefirat Daat. You can therefore understand the matter of the exit of Ohr ZA from inside AK to the outside, which the Rav speaks of henceforth.You will find that in the inner Partzuf, called Galgalta de AK, there was Ohr ZA in Kli de ZA, as it should have been. However, in Partzuf AB de AK, Ohr ZA rose and clothed Kli de Bina, and in Partzuf SAG de AK, Ohr ZA rose and clothed Kli de Hochma. In Partzuf Nekudim, Ohr ZA rose to Kli de Keter.It is written above that a Partzuf that exits the Ohr Eynaim has only Komat Behina Aleph, being the Komat Nekeva de Keter, which is the primary Ohr. However, Komat Bina in the Zachar does not expand below GAR de Nekudim.We could therefore say that since its been shown that Behinat Keter de Nekudim is merely Kli de Bina, because Rosh Aleph took Keter and Hochma, Keter de Nekudim should have been called Sefirat Daat. Also, it’s been written that Ohr ZA in Kli de Bina is called Daat.The answer is that since it is Behinat Rosh, it is called Keter in and of itself. However, it also consists of a second Zivug in Komat Behina Aleph, which is Ohr ZA. Therefore, this is still not considered here that Ohr ZA came out, but only in Olam Atzilut, for there it clothed in Kli de Keter, and is considered to have come outside.Now you will see that since the Kli de Bina of the Guf has nothing of the Ohr Bina, as Ohr Bina ends and is blocked at the GAR, its name is therefore changed to Daat, as it has none of the Ohr Bina. Thus, the reason that Sefirat came out in Olam ha Nekudim, is because here the Kli de Bina de Gufwas made completely empty of her own Ohr. Also, you find that the reason the Guf of Nekudim has only seven Sefirot is because only these three are also at the Rosh, namely Bina, ZA and Malchut.This is the root for the division of NHY into three thirds. They follow the three Sefirot Bina, ZA and Malchut of Partzuf Nekudim, clothing Netzah Hod Yesod de AK. The Rosh of the NHY are Behinat Bina, and the Toch of the NHY, which are the middle Prakin, are Behinat ZA, and the Sof of the NHY, which are the lower Prakin, are Behinat Malchut.The reason for the division is that because in this entire Partzuf that shines in NHY de AK, there are no more than these three Sefirot. This is because Keter and Hochma in them remained above Tabur, in YESHSUT above the Parsa, which is considered Akudim and is not counted among the Sefirot de Nekudim.However, the Rav counts four divisions here: Keter, HBD, HGT, NHY. This is because there were two times in this Partzuf of Nekudim: Katnut and Gadlut. In the beginning of their creation, they emerged in Katnut, because they came out of Nikvey Eynaim, on Komat Behina Aleph, which is merely Ohr ZA. However, afterwards there was a second Zivug of the AB and SAG, as the Rav says, and the Mochin de Gadlut de Nekudim came out, being the GAR.That is why the Rav divides them now by an order of Tikun Kavim. ZA that clothes AA de Atzilut, meaning Hochma, Hesed, Netzah is in the right line, Bina, Gevura and Hod, on the left line, and Keter, Daat, Tifferet, Yesod in the middle line.Yet, in the beginning of their emanation, the lower seven only came out in one line, one by one, as the Rav writes henceforth. It turns out that the Rav speaks of the Gadlut de Nekudim [a second version: emendation from the manuscript of the author Baal HaSulam: This is perplexing since there was no Tikun Kavim in VAK, but here he gives an example from ZA de Atzilut and NHY de AA].It is written that Keter from the Nekudot clothes from Tabur de AK to Sium of the Guf, and HBD are in the first three Prakin de NHY de AK. It turns out the one Rosh, meaning GAR de Nekudim, were separated from one another because the Keter clothes Tifferet de AK and HB clothe the Roshim de Yarchin de AK, and we must understand that.Moreover, where did SefiratDaat come to Rosh de Nekudim from? After all, the Rav will count it henceforth among the seven lower Sefirot of ZA. The thing is that you know that GAR de Nekudim are Behinat AHP that came out of the Rosh. Keter is Behinat Awzen and Bina, HB are Hotem and Peh, meaning ZA and Nukva. ZA in Behinat Tikun Kavim is in Behinat Hesed Gevura Tifferet, and the Nukva is NHY.It’s been explained above that through the Zivug de AB SAG, Behina Dalet descended from the Nikvey Eynaim to the Peh as in the beginning, the AHP rose to the Rosh once more, and Ohr GARcame down to them (see Part 6, item 14 and Ohr Pnimi, item 17). It explains there that despite that, no change was made in the previous situation, and YESHSUT did not return and descended below Tabur because of that, only its He’arah.Hence, this Behinat GAR is Behinat HGT that became HBD. It means that Hotem Peh that were on Komat ZA and Malchut first, which are ZAT, the Hesed in them returned to Behinat Rosh and now became Hochma. The Gevura in them that returned to the Rosh has now become Bina and the rest of the Sefirot TNHYM now became Daat. Also, the Behinat Awzen, which is Bina that returned to the Rosh, now became Keter.Thus you find how the AHP that were in GAR de Nekudim became KHBD during the Gadlut: Awzenbecame Keter, and the Hochma and Gevura in Hotem and Peh became Daat.Know, that from here on in Atzilut there were two Behinot HGT NHY made in each Partzuf. This is because of the AHP that went out of the Rosh and became the Guf, being Komat ZA.Afterwards there is Behinat genuine HGT NHY that were never in Behinat Rosh. These two Behinotdivide on the Tabur of each Partzuf because HGT NHY, which are AHP that become the Guf, their place is above Tabur, regarded as Behinat AVI of that Partzuf.The genuine HGT NHY are considered ZON of that Partzuf and their place is below Tabur. Also, HGT NHY below Tabur, which are the real ZON, they too have that same discernment when they expand in a Partzuf of their own, whose HGT end at the Tabur. They are considered Behinat AHP that came out as the Rosh of that Partzuf, meaning the real ZA. Its NHY below Tabur is its genuine Behinat HGT, meaning that were never in its Behinat Rosh.Now the order of the Halbasha of Partzuf Nekudim to NHY de AK that the Rav explains here is thoroughly clarified. It’s already been explained that in its SAG de AK there was the beginning of raising MAN to Nikvey Eynaim, causing the exit of the AHP from the Rosh.However, in itself there was no change, and the AHP of Rosh de SAG did not come out of its Rosh, but is considered to have elicited a special Partzuf of Se’arot there, where this great change occurred (see Part 6, Ohr Pnimi item 19). For that reason we do not discriminate Behinat HGT NHY above Tabur de AK here, as in the Partzufim that follow. Rather, it is Behinat Akudim from its Tabur up, its Eser Sefirot beginning from the Keter. Also, that entirely new Partzuf, where the AHP became HGT, are considered in him as merely HGT NHY below the Tabur of its lower Partzufim.Thus, its Halbasha resembles ZON de Atzilut clothing below Tabur de AA de Atzilut. Therefore, Keter de Nekudim, which is Behinat Awzen when first emanated, namely Bina, is found clothing the lower third of Tifferet because Sefirat Tifferet is Behinat Bina of the Hey Ktzavot on the part of its Kli (see Part 6, Ohr Pnimi, item 41). It clothes only below Tabur of Tifferet de AK and not above its Tabur, because there it is Behinat Akudim, and Keter de Nekudim has no hold in Behinat Akudim.“HBD are in the first three Prakin de NHY de AK.” It’s been explained in Ohr Pnimi items 42, 43, that Sefirat Netzah is the Behinat ZA of the five Ktzavot on the part of the Kli, and Sefirat Hod is the Behinat Malchut of the five Ktzavot.Hence, the Hotem and Peh in GAR de Nekudim are ZA and Malchut that returned to the Rosh and became Hochma and Bina. They clothe the upper thirds of Netzah Hod de AK, which are Behinat Rosh de ZA and Malchut, where Rosh ZA is in Netzah and Rosh Malchut in Hod.However, now these ZA and Malchut became actual Hochma and Bina because they returned to the Rosh, as in the beginning. Thus, Hochma and Bina de Nekudim are proportional to the Upper Prakinof Netzah and Hod, as from the beginning of their creation they are Behinat ZA and Malchut, as they are.The Daat de Nekudim clothes the Upper Perek of Yesod de AK, interred between the Roshim de Yarchin inside the Guf, meaning in Tifferet, which is the Klide Bina of the five Ktzavot. This is so because Daat is Behinat Ohr Hesed clothed in Klide Bina.You already know that these Hotem Peh consist of the seven lower Sefirot, because the Hotemcontains HGT NHY and the Peh is Malchut. You also know that only HG in them became Hochma and Bina, while the five Sefirot from Tifferet down became Behinat Daat.It is so because Sefirat Hesed is Behinat Hochma of the five Ktzavot from the perspective of the Ohrin it. Hence, its power is good when it returns to Behinat Rosh, when it once more receives Behinat Hochma. Sefirat Gevura is Behinat Bina of the Hey Ktzavot from the perspective of her Ohr, hence she now returned to being Bina.Sefirat Tifferet is Behinat Ohr ZA in the Hey Ktzavot. Thus, now that it is clothed in Tifferet de AK, which is Bina, from the perspective of the Kli, it became Sefirat Daat, clothing the Upper Perek of Yesod de AK, clothed in Pnimiut Tifferet de AK. However, from the viewpoint of Halbasha, it clothes only up to Yesod.The reason is that the Behinat Kli of Yesod is from the Behinat Malchut in the Hey Ktzavot. It is known that the Masach mating with the Ohr Elyon is in Kli Malchut, thus having three Prakin in the Yesod. These are the three places of Zivug: Peh, Chazeh, Yesod. For that reason Behinat Daat in the Rosh, over which the Zivug was made, clothes the Upper Perek of Yesod, which is Behinat Malchut de Rosh.“HGT in the three middle Prakin, and NHY in the lower three Prakin.” You already know that these HGT NHY are ZAT de Nekudim, being Behinat true ZA that were never Behinat Rosh.It has also been clarified that the real ZON are also divided on the two Behinot on the Tabur. Above Tabur they are Behinat AHP of itself, exiting from the Rosh, called HGT, and below Tabur they are its ZON, where there was never Behinat Rosh, called NHY. In that proportion the three middle Prakinand the three lower Prakin divide as well; HGT clothe the middle Prakin and NHY the lower Prakin.There is yet another reason, truer in this place. You already know that HGT de Hey Ktzavot are the Behinat GAR in them, and Behinat ZA in the Hey Ktzavot begins in Netzah from the perspective of the Kelim and begins in Tifferet from the perspective of the Orot.Hence, Rosh, Toch, Sof de NHY de AK are divided thus: the Rosh in them is Behinat AHP that actually returned to the Rosh, the Toch in them is Behinat GAR de Hey Ktzavot, meaning HGT, and the Sof in them are VAK de VAK, being ZA and Malchut de Hey Ktzavot.Thus we have clarified the four divisions in the Eser Sefirot de Nekudim in them during the Gadlut. The first is Keter de Nekudim. It is not counted here in the Partzuf, as it is Behinat Zachar of the Rosh de Nekudim, being Behinat Bina and the Etzem Ohr Awzen, for it has Behinat Bet de Hitlabshut.The second are Hochma, Bina and Daat, who from the beginning of their creation are but Ohr ZA de Rosh, called Hotem Peh that came out of the Rosh and turned into Behinat ZA de Guf. However, during the Gadlut they became Behinat Rosh once more, having He’arah from the Ohr Awzen through their Hitkalelut with the Zachar.The third are HGT de Nekudim who were never Behinat Rosh, but from the stand point of the Hey Ktzavot, they are considered KHB. The fourth are NHY of Nekudim, being Behinat ZA and Malchut de Hey Ktzavot.One might ask: Since AHP returned to the Rosh and became one with the Galgalta ve Eynaim in it, the Hotem Peh, which are Hochma and Bina, became one with the Keter, which is Awzen. Thus, there are only three Behinot here.Indeed, you should remember that there was no change performed on the Upper Sefirot again, meaning because of their return of AVI to the Rosh. YESHSUT, which is Behinat GE of that Rosh, remained above Tabur in and of itself as in the beginning. Keter de Nekudim too, which is Behina Bet, remained for itself as in the beginning, but only their He’arah reached HB when they returned to the Rosh.

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