Teil 8 · Kapitel 62
Der Text des Ari
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- Thus it is found that, in truth, Abba is the collective of AVI Ila'in, the Yod of the Name, and Ima is the collective of Yeshsut and Tvuna, the first Hei of the Name. But at times we call “Abba” both Abba and Yeshsut, since both are the Bina of MA, and “Ima,” both Bina and Tvuna, since both are only the aspect of BON, which is female. From this, understand what is said elsewhere, on “Abba is not in the city, etc.,” for the coupling of Yeshsut and Tvuna is a coupling that never ceases, as is known, and is called the coupling of Bina and Bina, as above. But “Abba is not in the city” refers to Chochma with Bina, which is the coupling of AVI Ila'in, whose coupling does cease. It is known from another discourse that Ima comes out from between the arms of Abba, which is the secret of Yeshsut, called: Ima comes out from beneath the two arms of AVI Ila'in, both of whom are called simply Abba.
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For behold, we explained above that the two couples, three and four, which clothe AA from the chest downward, on the right and on the left, until the Tabur, are called YESHSUT. And the two upper couples, one and two, which clothe AA from his throat downward, on the right and on the left, until the chest, are called the upper AVI. This is so for the most part. However, when speaking of the two upper couples in themselves, the first couple is regarded as the upper AVI, namely, those that clothe AA from his right. And the second couple, which clothe AA from the chest and above, on his left, are called by the name YESHSUT. This is because the first couple, both are Hochmas: for the male is the Hochma of the Bina of MA, and the female is the true Hochma of BON. Therefore they are called the upper AVI. And the second couple, since both are Binas: for the male is the Bina of the Bina of MA, and the female is the five lower Sefirot of the Bina of BON, therefore both are called by the name YESHSUT. And likewise, when speaking of the upper AVI who have risen to the level of AA itself, namely, who have attained the level of Hochma of MA similar to AA, then all four couples mentioned above, which clothe the body of AA from the throat to the Tabur, are all called by the name YESHSUT, that is, relative to the upper AVI who have the level of Hochma of MA. For even the first couple is also of the discernment of YESHSUT, since they have only the level of Bina of MA — for even the male of the first couple has only Hochma from the discernment of the level of Bina, and not true Hochma. And it is known that the main thing is the level of the male. Therefore all four couples together are now called by the name YESHSUT, and only the upper AVI who have the level of Hochma of MA are alone now called by the name the upper AVI.
Therefore the ARI is careful to be precise and to explain in which discernments of AVI and YESHSUT he is speaking, for he says, ‘Hochma with Bina, which is the upper AVI,’ meaning, when AVI rise to the degree of AA, then the coupling is called the coupling of Hochma with Bina, since Aba now has the level of Hochma of MA, and bestows upon the Hochma of BON, which is called Bina, since it is from BON. But those AVI that clothe the body of AA from the throat downward, since they have only the level of Bina of MA, are called the coupling of Bina with Bina, for even Aba of the first couple has only Keter and Hochma of the Bina of MA, and the Hochma of Bina is also a discernment of Bina. Therefore the female, who is the VAK of the true Hochma of BON, is not revealed at all in this coupling, but only in the measure of the male is it revealed, which is the Yod of the name HaVaYaH. As above.
And this is what is meant by ‘and from this you shall understand what is said elsewhere, on “Aba is not in the city, etc.,”’ which refers to what is written in Etz Chaim, Gate 15, Chapter 1. (And see the end of Shaar HaKlalim [Gate of Principles], copied from the ARI’s own manuscript.) There he brings what our sages expounded on the verse ‘and Aba is not in the city, etc.’: ‘The Creator swore that He would not enter the Jerusalem above, which is the coupling of AVI, until He enters the Jerusalem below, which is the complete coupling of ZON entirely. Etc., for the complete coupling, which is the coupling of AVI in the discernment of Hochma, which are the Nekudot, this ceased because of our sins from the days of the destruction. Etc. However, the incomplete coupling, which is to renew old souls or to sustain the worlds, this coupling never ceases.’ End of quote.
Now, at first glance there seems to be a contradiction, for there he wrote that the coupling of AVI in the discernment of Hochma ceased entirely from the days of the destruction onward, while here he writes that they couple at times, only that their coupling does cease. However, both these and those are the words of the living God, but one must descend to the depth of the matter. First one must understand the reason why the coupling of AVI in the discernment of the Hochma within them truly ceased, and likewise what is the oath, that the upper AVI should depend on the complete coupling of ZON — whereas, on the contrary, ZON always depend on AVI, who complete ZON, who are their children — and how is it possible for ZON to be completed before AVI are completed? And to understand all this, one must know and learn the matter from its source.
And one must remember the three divisions that were in the world of Nekudim, explained above (page 624, the passage beginning ‘And from this you shall understand’), that the first division is the choicest of them all, namely what came out there from the very emanation itself, which is the discernment of AVI back to back, in which nullification and breaking did not touch even a little, and this is entirely the portion of Atik. And the second division is what came out there in the discernment of an addition from the illumination of the Tabur of AK, which brought the bottom Hey down from the Einayim to the Peh of Nekudim, and AVI returned to the Rosh and attained their GAR — this division is much worse than the first division, because of the nullification that occurred in them at the time of the breaking of the vessels. And from this second division the GAR of Atzilut were corrected, namely AA, AVI and YESHSUT, but ZON could not be corrected from this division except in VAK alone. This is because this division still has nothing of the essence of the bottom Hey at all, but only from the discernment of the vessels of SAG that received the power of the bottom Hey into themselves. And the third division is the worst of all, which is what came out there by means of the MAN of the Vav and dot from the Yesod of AK, by which AVI returned face to face, and from this MAN came out the ZAT of Nekudim, which broke front and back, and died, and descended to BYA. And even the Mochin that came out from them in AVI, which are called ‘the look of the Einayim of AVI,’ etc. — their nullification, too, is far more severe, because they contain something of the bottom Hey itself, namely the dot they received from the Yesod of AK. Study it there well.
And from this you shall understand the discernment between the Mochin that are fixed in Atzilut, whose coupling never ceases at all, and the Mochin that are not fixed and permanent, but depend on the deeds of the lower beings — for when they are worthy, they cause Mochin and coupling, and when they are not worthy, the coupling ceases at once. And this is because, at first, only the choicest was corrected in Atzilut, which is the first division that Atik took, and the second division that AA, AVI and YESHSUT of Atzilut took. And since the nullification that happened to them at the time of the kings was not severe — for in truth they had no part at all in the kings, since AVI came out there only in the discernment of face within back, and this coupling does not reach ZON at all, as stated there — but rather, because they were connected to the Mochin of the third division that came out by means of the MAN of the Yesod of AK, therefore they, too, were nullified. And since the nullification was not because of themselves, after they were corrected by the new MA, and became once again the discernment of GAR, namely AA, AVI and YESHSUT, they remained so permanently, and their coupling never ceases at all, as the ARI writes in Etz Chaim, Gate 14, Chapter 2, that the coupling of AA and AVI never ceases at all.
However, all the Mochin that come out by means of the MAN that is raised from the third division, which are the four posteriors of AVI and YESHSUT, and the sparks and vessels of the seven kings, from the discernment of what came out from their source, from the Vav and dot of the Yesod of AK — since the nullification and breaking within them is the most severe, because the essence of the bottom Hey is mixed within them, as above — the Mochin and couplings that come out by their power cannot be permanently fixed in a coupling that never ceases, for then the lower beings would flaw even the GAR of Atzilut. Therefore they cease at the time the lower beings flaw. In such a way that they depend entirely on the lower beings, for these Mochin do not come out in Atzilut without MAN that the lower beings raise, when they are worthy, and this is exactly what accounts for it: when they are not worthy, the coupling and the Mochin cease for them. However, the first, fixed Mochin, which were corrected from the second division, do not need the raising of MAN by the lower beings, for the lower beings have no connection to them at all, since even ZON could receive from them only the discernment of VAK alone, without a Rosh and Mochin, and how much more so the souls of the lower beings that depend on and issue from ZON. Rather, they were corrected and came out through the ascents of the screen and its refinement, in the manner of the emergence of the Partzufim of AK, as explained above. Understand and remember this well.
And from what has been said you will also understand the explanation of the ascents of the Partzufim above their degree, which occurs on Sabbaths and festivals, and through the good deeds of the righteous. For the degrees of each Partzuf were fixed according to what was corrected by the MAN of the second division. Atik was corrected with the level of Keter, AA was corrected with the level of Hochma, AVI were corrected with the level of Bina, and ZON were corrected in the body without a Rosh. That is, according to the levels that came out one below the other, called the ten Sefirot of the new MA, as above at length. However, this is not yet a complete correction, for the degrees that BON had at the time of the kings have not yet returned in this. For relative to what they had then, all the Partzufim of Atzilut are regarded as lacking GAR. For example, AVI, who are the second and third dot of the GAR of Nekudim, whose place was then in the place of the Rosh of Atik of Atzilut (as above, page 627, the passage beginning ‘And the cause’) — now in Atzilut they have descended to the discernment of YESHSUT of Atzilut, and they lack the three degrees of Neshama, Haya, Yechida, until they return to their place, to the GAR of Nekudim. For when YESHSUT and AVI join into one Partzuf, YESHSUT acquires the discernment of Neshama, and this is regarded as YESHSUT having risen to the degree of the upper AVI. And when YESHSUT rises to the degree of AA, it then acquires its discernment of Haya. And when YESHSUT rises to the degree of Atik, at which point it is found in the place of the GAR of Nekudim as it was at first, it then acquires its Yechida. For now they have returned to their degree as it was at the time of the kings, when they were included in the second and third dot of Nekudim, like AVI of Nekudim. Thus, before their ascent they are found lacking GAR, and likewise all the Partzufim of Atzilut.
Now, these Mochin of Neshama, Haya, Yechida, which the Partzufim acquire, come through the raising of MAN from the good deeds of the righteous, and this MAN is sorted out from the lights, sparks and vessels of the third division mentioned above. Therefore they are called only by the name ‘ascents,’ and not actual clothing, because these Mochin are not fixed within them, but are in a rise and fall according to the deeds of the lower beings, as above. Therefore they are not regarded as clothing, but merely as an ascent, meaning only for the time being. That is to say, when the lower beings are worthy, and they raise MAN from the sparks and vessels that fell into BYA, belonging to the discernment of Neshama, to the Partzufim of ZON, then ZON, too, sort out from the posteriors of YESHSUT that are found in Atzilut, and raise them as MAN to AVI for the sake of YESHSUT. And likewise AVI raise MAN for the sake of AA to the Partzuf Atik, and so on upward. And then the MAD, which is the Mochin, descends from above to the Partzuf Atik, and Atik attains the discernment of GAR of the degree above it, and afterward Atik and the Nukva couple and bestow Mochin upon AA, and AA, too, attains the GAR from the degree above it, namely from the discernment of Atik. And afterward AA and the Nukva couple and bestow Mochin upon AVI, and they, too, attain GAR from the degree above them, namely from AA. And after this, AVI couple and bestow Mochin upon YESHSUT, and YESHSUT, too, attains the GAR from the degree above them, namely from the upper AVI. Then YESHSUT, too, couples and bestows Mochin upon ZON, and ZON, too, attains the GAR from the degree above them, namely from YESHSUT. Then ZON, too, couples and bestows Mochin upon the souls of the righteous who raised the MAN to ZON and were the cause of all these new Mochin that came out in all the Partzufim of Atzilut. And these new Mochin that the Partzufim attained, each from the degree preceding it, are called by the name ‘ascents.’ For ZON, who attained GAR from YESHSUT, are regarded as having risen and clothed them. And YESHSUT, who attained GAR from the degree of AVI, are regarded as having risen and clothed them. And so AVI to AA, and AA to Atik, and Atik above itself, to the end of the degrees.
And if the lower beings are worthy still more, and raise MAN to ZON from the sparks and vessels in BYA belonging to the discernment of Haya, then ZON, too, raise MAN to AVI from the discernment of Haya of YESHSUT, and likewise each one raises to the one above it, as above. And afterward MAD descends from above, and Atik attains new Mochin, which are from two degrees higher than its discernment. And so all the Partzufim. And it is now found that AVI have attained GAR from the discernment of Atik, and YESHSUT attain GAR from the discernment of AA, and ZON attain GAR from the discernment of the upper AVI. And all the Partzufim acquire the discernment of the Mochin of Haya, namely the light of Hochma.
And when the lower beings are entirely worthy, then they raise MAN to ZON from the sparks and vessels in BYA belonging to the discernment of the light of Yechida, and likewise all the Partzufim of Atzilut, each to the one above it, until new Mochin descend to Atik, which are higher than it by three degrees. And so each of the Partzufim of Atzilut. It is now regarded that YESHSUT attained GAR from three degrees above them, namely from Atik, and this is called: YESHSUT rose and clothed Atik. And likewise ZON attained GAR from the third degree above them, namely from AA, and this is called: ZA rose and clothed AA. And then ZON couple and bestow the new Mochin upon the souls of the lower beings from the degree of Yechida, since they are the primary cause for all the Partzufim of Atzilut to attain the lights of Yechida. As above. And you now see that all the Partzufim were completed and came to their original place, as they were at the time of the kings. For YESHSUT came to the place of Atik of Atzilut, who clothes the GAR of Nekudim, where these YESHSUT of Atzilut were included and stood at the time of the kings, before they broke. And likewise ZA, who now rose and clothed AA, who clothes the place of HGT of Nekudim — it is now found that ZA, too, returned to its place, where it was at the time of the kings, before they broke. Therefore all the Partzufim are now regarded as being in wholeness, and their coupling in wholeness. That is, as they were before the flaw and the breaking of the vessels.
Now you shall understand the meaning of the terms ‘complete coupling’ and ‘incomplete coupling.’ For there are three divisions here: The first division is the couplings of the Partzufim from the discernment of the GAR fixed in Atzilut, in which ZON remained in the body without a Rosh, though they had the correction of back to back. As above. And behold, even the GAR, which are AA, AVI and YESHSUT, are here regarded, relative to Nekudim, as lacking three degrees, as above; therefore the couplings within them are called the discernment of an entirely incomplete coupling, for they cannot bestow any Mochin upon ZON. Therefore these couplings are called by the name ‘a coupling to sustain the worlds’ in the discernment of restricted vitality, but not to give birth to souls for the sake of ZON, as explained.
The second division is the couplings of the Partzufim at the time of their ascent to the one above them, namely, when the lower beings are worthy and raise MAN to ZON, this MAN causing new Mochin of GAR for all the Partzufim of Atzilut, and each one rises and clothes above its degree. For with the MAN attributed to the light of Neshama, each one rises one degree higher. And with the MAN attributed to the light of Haya, each one rises two degrees higher than its degree. And with the MAN attributed to the Mochin of Yechida, each one rises three degrees higher than its degree. Now, all these couplings can be called ‘complete coupling,’ because through these couplings the Mochin of GAR of ZON are born, which is called: they bequeath crowns to their children. This is not so in the first division, where their coupling suffices only to sustain ZON in the discernment of Ruach and Nefesh alone, and they cannot bestow Mochin, as above. However, when we assess them against the Mochin and couplings they had at the time of the kings, they are still regarded as incomplete, since even when they attain the Mochin of Yechida — at which point, in truth, each one is already found in its place, as it was in Nekudim before the breaking of the vessels — nevertheless, since they attain this only by way of ascent, meaning that it is not fixed and permanent, this is not regarded as a complete correction, since in the end they will descend from there. And by this reckoning, the couplings of these Partzufim, even at the time when they attained the Mochin of Yechida and YESHSUT clothes Atik and ZA clothes AA, are called by the name incomplete coupling, because they are not fixed.
The third division is at the end of correction, namely when the Partzufim of Atzilut will remain permanently in the Mochin of Yechida, with no further descent for them. At that time they are regarded as having been completely corrected and returned to their degree as they were before the flaw and the breaking of the vessels. At that time the couplings are regarded as the discernment of an entirely complete coupling.
Now, the three divisions concerning the matter of complete and incomplete coupling have been well explained. The first division is an incomplete coupling in two discernments: one, that they are lacking GAR relative to Nekudim; and two, that no Mochin are born from the couplings within them. The second division is superior to the first, for their couplings give birth to Mochin for ZON, and from this aspect they may be called a complete coupling; but relative to Nekudim they are regarded as an incomplete coupling, since they have not yet received their correction in wholeness. Only the third division, namely as it will be at the end of correction, when they return to their degree with entire permanence, as they were in the time of Nekudim — then they are regarded as the discernment of an entirely complete coupling, since they have received all their correction in wholeness.
And you see that the matter of complete and incomplete coupling applies to all the Partzufim of Atzilut, and not specifically to AVI and YESHSUT. All of them, too, are equal in this matter. For when ZON are in the first division, all the Partzufim are regarded as incomplete like it. And likewise when they are in the second division: if ZON attain Neshama, all the upper Partzufim also attain the discernment of Neshama, and when ZON attain the discernment of Haya, all attain the discernment of Haya, and so with Yechida. Except that the matter of raising the MAN begins from below upward, and in this ZON are found to precede AVI. But in the matter of the descent of MAD, AVI cause it for ZON, since it begins from above downward.
And now let us open the door to understand the words of the ARI, concerning the matter of the oath: ‘that the Creator swore that He would not enter the Jerusalem above, which is the coupling of AVI, until He enters the Jerusalem below, which is the entirely complete coupling of ZON — for the complete coupling, which is the coupling of AVI in the discernment of Hochma, which are the Nekudot, this ceased because of our sins.’ And you see that the ARI is speaking here of the entirely complete coupling of ZON and AVI, that is, as they were at the time of Nekudim. For this is why he is precise to say ‘the coupling of AVI in the discernment of Hochma, which are the Nekudot,’ meaning, as they were at the time of Nekudim. Therefore he says that this coupling ceased entirely, meaning that they will not be in this discernment again until the end of correction, and thus he explains the oath: that the Creator swore that until ZON are entirely corrected, and there is an entirely complete coupling in the Jerusalem below, which is ZON, this complete coupling will also cease from AVI, who are the discernment of the Jerusalem above. And the reason for its dependence on ZON is because the primary cause of correction is from below upward, through the good deeds and MAN that the lower beings raise, and therefore ZON are found to precede AVI. But in the descent of MAD and the Mochin, certainly AVI precede ZON, and ZON depend on AVI, as above.
However, here, in the words of the ARI before us, he interprets the verse ‘and Aba is not in the city’ with regard to the matter of permanence, namely that the Creator swore that He would not enter permanently into the Jerusalem above until He enters permanently into the Jerusalem below. And this is what he means: ‘the coupling of YESHSUT is a coupling that never ceases, and is called the coupling of Bina and Bina; but “Aba is not in the city” is Hochma with Bina, whose coupling does cease.’ And you see that the ARI is speaking here of the second division, namely the Mochin of GAR that the Partzufim of Atzilut attain through the raising of MAN of the lower beings to ZON, and he is speaking of the first ascent, which is through the MAN attributed to Neshama, when AVI attain one degree higher than their degree, namely AA — which is regarded as AVI rising to AA, as above — at which point Aba has the level of Hochma, and it is called the coupling of Hochma with Bina, as above, which is the discernment of new Mochin of Neshama for all the Partzufim, as above. And he says that this is the reason the Creator swore, ‘and Aba is not in the city,’ for this coupling is not permanent and is a coupling that ceases, since it depends on the deeds of the lower beings, as above. And only the Mochin of YESHSUT, which are all four couples of AVI that clothe the body of AA, from the throat to the Tabur, all these are in the discernment of a coupling that never ceases, since they are the discernment of the Mochin fixed in Atzilut that were not corrected by the raising of MAN of the lower beings, as above. Therefore their coupling never ceases. However, their coupling is regarded as incomplete in two discernments: one, that they lack GAR relative to Nekudim; and two, that they are not fit to give birth to souls and GAR for ZON, and all their coupling is only to sustain the worlds.
What emerges from our words is that there are two discernments of complete coupling: The first is an entirely complete coupling, meaning as it was before the breaking of the vessels, which ceases entirely until the end of correction. The second is a complete coupling by way of ascent, and it does not cease entirely, but is in a rise and fall according to the deeds of the lower beings, and is therefore sometimes called an incomplete coupling. The third is a coupling that is entirely incomplete, which serves only to sustain the worlds, and it is a coupling that never ceases at all.