Teil 7 · Kapitel 23

Der Text des Ari

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*Know that there are four phases in the world of Atzilut, in how the male and female are situated there, whether they are in phases of dots prior to the correction, or when they are in the phase of a complete Partzuf after the correction. This is their arrangement: The worst is when both are back-to-back. Above it is back-to-face. This means that the male turns his posterior facing the anterior of the female, as now the female can receive the light from the posterior of the male, through her anterior. However, she still does not have the strength to receive from the anterior of the male. Above it, it is face-to-back. This means that the male turns his anterior facing the posterior of the female and shines in her. There is greater merit in that since the light of the anterior of the male itself shines in the female, although she still does not have the strength to receive it through the anterior. For this reason, she turns her posterior and receives the light in the anterior themselves through there. By so doing, the light becomes a little coarser there, and when the light passes through the posterior and reaches the side of her anterior, she will be able to receive it, since it became a little coarser. This is the meaning of, “A wise will improve her in the back.” When the anterior of the Hochma, which is the male, look in the posterior of the female and shine in her, it will give her merit and shine in her an additional illumination, more than if they were the opposite, which is the posterior in the anterior, which is the second degree.

Inneres Licht

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1Four Behinot etc. the worst is both being Achor be Achor. These four degrees apply both in ZON and in AVI, though they originate in AVI. Since they are the first elements to understand the Mochin de AVI and ZON, it is appropriate to elaborate and explain them thoroughly.It has been explained (Part 6) that Rosh de Nekudim, called AVI, are only Behinat Hotem Peh de Rosh compared to the Eser Sefirot of the general Rosh. From the perspective of the second Rosh, they are Behinat AHP that went outside the Rosh because the Hey Tata’a is in the Eynaim de Keter. Thus, AVI are found below the Masach de Rosh, for which they are considered HGT (Part 6, Ohr Pnimi item 44, sub-header “Ot Yod”).You must know that even though we have said that these AVI are Behinat HGT, they are still considered Behinat GAR and Rosh from the perspective of Bina, by the Tikun de Achor be Achor in them. This Tikun extends from the Bina de Ohr Yashar since the Bina de Ohr Yashar is Ohr de Hassadim, not Hochma, by way of “because He delighteth in mercy” (as the Rav has written above, Part 6 item 41 and Ohr Pnimi item 40, par. “The Panim and Achor”).Hence, it is considered that her Achoraim reject Hochma and her Panim is only Ohr Hassadim. It follows, that the Hochma and Bina de Ohr Yashar are in Achoraim to each other (see above Part 1, Chap 1, Ohr Pnimi item 50).It has been explained above in the Rav’s words (Part 6 item 24) that AVI took some He’arah from the Ohr Awzen, meaning the Ohr Bina of the Eser Sefirot of the general Rosh. Hence, the Achoraim de Ohr Bina helped to sustain them in Behinat GAR.Although they are below the Masach de Rosh at Nikvey Eynaim de Keter, and this Masach, which is the Hey Tata’a, prevents the He’arat Hochma of the Rosh from them, it is still not considered a flaw for them at all. It is so because in any case, they do not want to receive He’arat Hochma at all, as they specifically crave and want Hassadim. They reject Hochma by the force of the Achoraim that rides on them and imprints that desire in them, in the form of “because He delighteth in mercy.”Now you can thoroughly understand the Rav’s words there (Part 6, item 25) that the ZAT that did not receive anything from the He’arat Awzen, and because of that the Kelim broke Panim and Achor. However, AVI, which received some He’arah from the Ohr Awzen did not break, only their Achoraim. Their Panim sustained and did not break although they took He’arat Ohr Awzen in remoteness of location.Now you can thoroughly understand the matters. It has been explained that through the He’arah that they received from the Achoraim de Ohr Awzen, they were not at all blemished from the remoteness of location. This means that they have departed from the Behinat Rosh, by the Hey Tata’a in the Eynaim de Keter that prevents He’arat Hochma de Rosh from them.This is so because they have no wish for Ohr Hochma. Even if they had been at a near location, they would still reject the Ohr Hochma from them, as they are in Achoraim with it. For this reason they still have Behinat complete Rosh from this Behina de Bina, and this is why the flaw of the breaking did not govern them at all in this Behina. It means that the Kelim de Panim sustained entirely, namely the Panim de Bina, which is Ohr de Hassadim.Only what they later received in their Kelim de Achoraim through the Zivug de Yesod AK, by which Zivug they turned their Kelim de Achoraim and made them into Behinat Panim, meaning received He’arat Hochma in them, only these Kelim broke (see Part 5, item 40, par. “The Panim and Achor”). This is because they had already been blemished by the remoteness of location and have become Behinat Guf.The Rav says above that if AVI had not begun in Behinat Achor be Achor, they would have broken like the ZAT of the Nekudim. It means that through this Tikun of Achor be Achor, which is the He’arat Ohr Awzen, they are considered Behinat Rosh, being below the Masach de Hey Tata’a in the Eynaim. For this reason the breaking does not govern them.However, if that Tikun of Achor be Achor had not been in them, they would have been considered actual Guf, like the ZAT de Nekudim, as both are only Behinat Hotem and Peh (Ohr Pnimi item 5, par. “We might ask”).Thus we have thoroughly clarified the matter of the Achoraim de Ima with respect to Hochma. Yet, Abba too is considered to be with his Achoraim toward Bina because of the Hey Tata’a in the Nikvey Eynaim of the Keter.Consequently, Abba cannot dispense Bina any Behinat Hochma, as he is below the Masach. This is why it is considered Achor be Achor, since Abba cannot administer to Bina from the He’arat Hochma, due to the Achoraim de Hey Tata’a, even if Bina had returned her Panim to the Hochma.Conversely, Bina would not have received the Ohr Hochma from Abba, even if Abba had returned his Panim to Bina, to give her Ohr Hochma, “because He delighteth in mercy.” Thus we have thoroughly explained the situation of the first degree, called Achor be Achor.
2Above it is Achor be Panim. This means that the Zachar will turn its Achoraim facing the Panim of the Nekeva. You must know that two diminutions occurred in the Bina by the ascent of the Hey Tata’a in the Eynaim: 1 – The Masach that was erected in the Eynaim, because of which Bina came down to the Behinat restricted Malchut, in which there was a Zivug de Hakaa in the Rosh and in which the Partzuf ended, meaning in Sefirat Bina de NHY. The second diminution occurred in her by the force of the Gevurot, meaning the blockage of Hassadim in the Kli Malchut from the source of her emanation.The matter of these Gevurot in Kli Malchut was explained above in the Rav’s words regarding the Ohr Malchut in Kli de Yesod, present in Partzuf AB de AK, which is Hitpashtut Bet de AK. The Orot have changed and Ohr Hochma came in Kli de Keter, Ohr Bina in Kli de Hochma etc. until Ohr Malchut in Kli de Yesod (Part 5, item 45 and Ohr Pnimi there).This is the Ohr Achoraim that remains of Sefirat Hod that no longer has He’arat Hassadim of the VAK de ZA in it. Hence, it is discerned as Behinot Hey Gevurot there in the Kli de Yesod.It has also been explained there that the Shoresh of Malchut is the Sefirat Hod, meaning the fifth Hesed of the Hey Hassadim, though she has two diminutions in Yesod and in Malchut. Hence, Malchut is discerned as having Kelim de Panim from the perspective of her Hitkalelut in the ZA, that receive He’arat Hochma like the ZA, but with a blockage of Hassadim.Thus, the Panim and Achoraim found in the Kelim of Malchut have been explained, and they are both Behinat Gevurot. In herself, she is corrected with a Masach that rejects Hochma. This is discerned as her Achoraim. Also, she has He’arat GAR from the perspective of her Hitkalelut in ZA, which is the fifth Hesed, Hod, though she is blocked to Hassadim. Bina received these two diminutions from Malchut, by the ascent of the Hey Tata’a in the Eynaim.Now you can understand the necessity for these two situations, Achor be Achor and Achor be Panim. First, the first diminution is erected, being the hard Achoraim of the Malchut because of the Masach and the Tzimtzum that lie on Bina because of the Hey Tata’a in the Nikvey Eynaim. This Tikun is done by the Achoraim de Bina.After this is corrected, there still remains the second diminution on her, being the blockage of Hassadim in the Kli de Panim of the Malchut that rests on the Bina due to the Hey Tata’a in the Eynaim. This is done by the state of Achor be Panim, as the Zachar, which is Hochma, shines Ohr Hassadim in her from his Behinat Achoraim into the Kelim de Panim of the Bina, which suffer from this shortage only, as they do not lack He’arat GAR.Now Bina is corrected from the perspective of the Kelim, both in her Achor part, and in her Panimpart. However, she still receives only Ohr de Hassadim from the Behinat Achoraim of the Hochma, and she is still unfit to receive the Ohr Panim, which is Ohr Hochma.
3Above it, it is Panim be Achor. The first two Tikkunim, Achor be Achor and Achor be Panim, extended from the Achoraim de Bina. The Tikun of Achor be Achor is the Achoraim de Bina, which reject Hochma, “because He delighteth in mercy.” Hence, the matter of the Masach does not diminish her at all, since she rejects Hochma anyhow. For this reason she is not blemished by the Masach at all.After the Achoraim are corrected, begins the Tikun of the Kelim de Panim by itself. This is because their entire shortage was from the blockage of Hassadim. Now, however, after the Tikun de Achor be Achor, they receive abundant Hassadim from the Achoraim de Hochma.However, that third degree, which is Panim be Achor, meaning the Panim of the Zachar in the Achoraim of the Nekeva, comes to him by the Zivug de AB SAG that lowers the Hey Tata’a from Eynaim to Peh. At that time HB return to the Rosh, and the Zachar, which is Hochma, attains his Behinat Panim as in the beginning. However, Bina still remains in Behinat Achoraim, since she still does not have the power to receive with her Kelim de Panim.
4She still does not have the strength to receive it through the Panim. In fact, she can receive the Ohr Pnimi of Hochma, as she is already above the Masach, as in the previous Partzufim of AK. Bina holds to her Achoraim due to the previous Tikkunim, Achor be Achor and Achor be Panim, the first being the Achoraim de Ima that want Hesed and reject Hochma, the second being the Behinat Gevurot in her Kelim de Panim that are thirsty for the Ohr Hassadim from their Shoresh.She does not wish to disclose her Kelim de Panim to receive Ohr Hochma from the Zachar, only Ohr de Achoraim, namely Hassadim. He says, “she still does not have the strength to receive it through the Panim,” because of the great yearning for Ohr de Hassadim that she has.
5The Ohr becomes a little thicker there etc. she will be able to receive it, since it became a little more Av. It means that this Ohr Panim, received in the Kelim de Achoraim of Bina, greatly improves her Achoraim, until the Achoraim themselves ascend to complete Behinat GAR. Thus, the Kelim de Panimbecome of secondary importance and receive the Ohr GAR from the Kelim of the Achoraim. It follows that the Kelim de Achoraim are more important than the Kelim de Panim, as they administer them.The reason for it is that indeed, the Kelim de Achoraim receive only a very small He’arah from the Ohr Panim of the Zachar since they are Kelim that reject Hochma and crave only Ohr de Hassadim. However, that diminished He’arah that they receive brings the Achoraim to be more important than the Kelim de Panim.This is so because when the Kelim de Panim received Hochma, meaning the Ohr Malchut in Kli de Yesod in the previous Partzufim, they were in great blockage of Ohr Hassadim, which is the Hey Gevurot in the Yesod. However, these Kelim de Achoraim have an abundance of Ohr de Hassadim, and some diminished He’arat Hochma that they receive.He says, “the Ohr becomes a little thicker,” meaning it is a small He’arah because of the force of rejection found in the Kelim de Achoraim. “The Ohr becomes a little thicker there, and when the Ohrpasses through the Achor and reaches the side of her Panim, she will be able to receive it, since it became a little more Av.”In other words, when the Kelim de Panim could receive He’arat Hochma, they could not receive the Ohr Hassadim, but were in Behinot Gevurot. Now, however, that they receive He’arat Hochma through the Kelim de Achoraim, they have both Hochma and Hassadim.
6“A wise will better her in the back (Achor)” etc. more than if they were the opposite, which is Achor in Panim. This is because now the Hochma improves the Ohr Achoraim and turns it into Behinat GAR and Ohr Panim. Before that, when they were in Behinat Achor be Panim, though they received in the Behinat Kelim de Panim, they only received Ohr de Achor from Hochma. Now, however, although they receive in the Kelim de Achoraim, she receives Ohr GAR and Panim.

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