Teil 10 · Kapitel 84
Der Text des Ari
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- *It was already explained above that AA is now revealed from his Tabur downward, which is the bottom third of the bottom Hey in him, and when he wished to clothe through ZON, who are the garments in which his bottom half clothes as mentioned, he wished to correct ZON. And to correct them, what did he do? First, Atik Yomin gathered the two middle joints of his Netzah and Hod, which were clothed within the Netzah and Hod of Arich, as mentioned, and raised them above and clothed them onto the first two joints of his own Netzah and Hod, which are clothed in the Hesed and Gevura of Arich as mentioned there.
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And know that the main subject spoken of is from the discernment of the ZON of the ten Sefirot of the NHY of AK, since these ZAT are the root ZON to the ZON of Atzilut. For after the departure of the whole first expansion of the Partzuf of the Keter [crown] of AK, from the Peh [mouth] downward, it returned and was filled by the two Partzufim AB and SAG, down to his Tabur. And from the Tabur downward it remained revealed, meaning without an external Partzuf that would return and fill it with its lights — the vessels and the records that are there. You also know that the level of Bina of SAG, which expanded below the Tabur and began to fill them with its illuminations, received from this a great diminution, because the bottom Hey that is there mixed and joined with it, and became the cause for the second restriction and the Parsa. For because of the joining of the bottom Hey with the first Hey, the Malchut mixed into all ten Sefirot down to Nikvey Einayim, and AHP went out beyond all the degrees. And the Partzufim above the Tabur, which are AB, ended at the place of the Chazeh, and the Partzufim below the Tabur ended at the ending of Tifferet, because from the Peh to the Chazeh stood the ten Sefirot of SAG, namely the Taamim [tastes] of SAG, which contain the AB of clothing, and because of the new coupling from the looking of the eyes into AHP, which came out on the record of the Taamim, AHP went out, and only GE remained there — for the ending of the bottom Hey in the eyes, from the discernment of Toch, is at the place of the Chazeh, and from the Chazeh to the Tabur they went out beyond, from the discernment of the Taamim, and there came out the first Rosh [head] of Nekudim, from the Tabur to the Chazeh, which is already the discernment of Nekudot [dots]. Thus the seven lower ones of the Taamim went out from them, and this is the discernment of the going-out from the ten Sefirot of Toch.
And in the same way there was a going-out from the ten Sefirot of the Sof [end], for there too only their GAR remained, which are Galgalta and Einayim and Nikvey Einayim. But their ZAT went out entirely beyond the ten Sefirot of the ending, meaning that they came from beneath the ending of the line of Ein Sof [infinity], which is called the place of BYA. And know that all that is spoken of is from the middle line, which pertains to the new coupling that was made in Nikvey Einayim of SAG. For the secret of the restriction itself, which raised the bottom Hey to Nikvey Einayim, immediately made, on its way up, two lines. For the bottom Hey that was recorded in each Sefira became there the discernment of the left of that Sefira, and the essence of the Sefira and the record within it became the right line of that Sefira. And so in each and every Sefira on its way up. And after the coupling was made in Nikvey Einayim, the light descended from above downward, and made a middle line in each and every Sefira. And therefore one needs to understand with this, that the two first lines, right and left, still have the length they had in the first restriction, namely as they were when they came into being. However, the middle line — its length was already measured in the second restriction, which contains only GE, and it is lacking AHP. Thus there is a great difference in the measure of length between the middle line and the extremities, right and left.
And it is known that the ZAT of Nekudim also received a discernment of illumination from the looking of the eyes into AHP, except that it was a very small illumination, which sufficed only for their vessels, for by means of this illumination that they received, the vessels of the ZAT were able to ascend above the ending of the second restriction. For the ending of the second restriction is in the lower third of the NHY of AK. That is to say, that the NHY of AK divide into three thirds, which are HBD, HGT, NHY, and since the main ZON is the discernment of Netzah and Hod — for HGT are only the discernment of the GAR of the Hassadim that join to bring out Netzah and Hod, which are the ZON of the Hassadim, and these are the discernment of its lower thirds — therefore only they are what went out to BYA. And although the ZAT of Bina, which are the root of ZON, also went out beyond, nevertheless they are not counted by name, since they are only the roots of ZON, and the main going-out is only to ZON, which are the ZAT of NHY as a whole together with HGT, and they are only Netzah and Hod in the discernment of their main part and their own self. As above. Thus the ending of the second restriction of AK is in the Atara of his Yesod. It was also explained that the ZAT of Nekudim ascended by means of the small illumination that they received from Nikvey Einayim, and stood above the Parsa. And understand this well. For had they received the light of the eyes like the GAR, the middle line would have been drawn in them too, like in the GAR of Nekudim, and then they would not have broken. But the middle line did not expand in them at all — only illumination of vessels — as the ARI writes (page 402, item 11, and page 412, item 22), that this sufficed only for their two first lines, and not for the middle line.
And you find, in the ten Sefirot of NHY, which are the ten Sefirot of Nekudim that clothe below the Tabur of AK, that they are only the discernment of NHY in relation to him, as is known. Their GAR, which is the discernment of GE of these NHY, were completely corrected in the correction of the lines, which is the part from the Tabur downward until the ending of Tifferet. However, their AHP, which are ZAT, were not corrected in the middle line at all, but only in the two lines Netzah and Hod, which are the right and left of the extremities, which received a small illumination and ascended above the Parsa of the ending.
And therefore in Atzilut, where the Partzufim returned and were corrected from the discernment of Nikvey Einayim as in Nekudim, that is, at the time of the Katnut [smallness/infancy] of each and every one, as is known.
There are made in every degree two discernments of ending: one, from the discernment of the illumination of vessels of the looking of the eyes into AHP, as above — by force of which illumination Netzah and Hod went out in three thirds, since they also have the discernment of AHP of Katnut, which the ZAT of Nekudim received from the light of the eyes, which sufficed to raise their AHP to Atzilut, above the Parsa. And two, from the illumination of the middle line, which is the light of the eyes that is drawn only in the GAR, which lacks the lower third from the beginning of its Atzilut even in the NHY of AK, as above. And in Nekudim they are also regarded as HGT NHY, since Yesod did not go out there, but only the lower third of Tifferet alone. For the GAR end at the lower third of Tifferet. And the matter is that the Partzuf of Nekudim, from the aspect of Katnut, the Keter is regarded as the Rosh, and AVI as Toch until the Tabur, and the ZAT as from the Tabur downward as the ten Sefirot of NHY, in relation to the general Partzuf of the Nekudim themselves. But because of their lack of light, they are regarded only as ZAT. And moreover, in relation to the AVI of Gadlut [greatness/adulthood], which returned to the Rosh, the ZAT are regarded as the discernment of Toch and Sof of the Guf [body], which are HGT NHYM. However, in relation to the Partzuf from the aspect of Katnut, they are only the ten Sefirot of NHYM. Their two lines are HHN [Hochma-Hesed-Netzah] in the right line, which is Netzah, and BGH [Bina-Gevura-Hod] in the left line, which is Hod — both of these received illumination of vessels. And the middle line, which is DTY [Daat-Tifferet-Yesod], is entirely lacking there, and this is why the ARI wrote that the whole cause of the breaking was because of the lack of correction of the lines. And therefore all the Partzufim of BON of Atzilut, which are from the old vessels of Nekudim, have only the two lines that are NH in the ten Sefirot of their ending. For the main building of the Partzuf is by force of the Katnut, namely from the discernment of the bottom Hey in the eyes, and from this discernment, the middle line is entirely lacking in the ten Sefirot of NHY, and the ending of the middle line is with the ending of the Tabur. As explained, namely at the place of the ending of the upper AVI.
And with this you will understand the words of the ARI, that the female was born first, because from the discernment of the Katnut of the looking of the eyes into AHP, from which the ten Sefirot of NHYM lacking the middle line went out, from there all the discernment of the Nukvin of Atzilut, lacking the middle line, were made, as above. However, there is here a deeper matter still. For at the time that the NHY of AK ascended as MAN [Mayin Nukvin] to the upper AB and SAG, and received the new light that broke through the Parsa, it returned and raised the AHP that had fallen from all the degrees, and bestowed this light through the Tabur, and returned the AVI of Nekudim to the discernment of the Rosh of Keter, and likewise raised the two lower thirds of his Netzah and Hod, called Vav and a dot, and bestowed them to AVI. Then AVI coupled upon them, and gave birth to them in their complete perfection, until they expanded to BYA, as is known. Now all this correction is regarded as the correction of the female, since this whole Partzuf was in the secret of the female, as above. But because of the lack of correction of the lines, they therefore could not endure, and they broke. And afterward they returned to their correction through the new MA.
And remember well the matter of the two endings that came out by force of the bottom Hey in the eyes: one, the ending of the middle line of every Partzuf, which in the Partzufim above the Tabur is at the place of the Chazeh, and below the Tabur is at the place of the Yesod. And the ending of the two lines, right and left, which have their AHP by force of the illumination of vessels of Nikvey Einayim, which end in the upper Partzufim at the place of the Tabur, and in the Partzufim below the Tabur, it is at the place of the toes of the feet. And this difference, from the place of the ending of the middle line to the place of the ending of the extremities, is called by the name heels. And this is the secret of the heels of the Messiah, which hint at the two lower thirds of AK, which are from the place of his Yesod, which is in the Parsa of Atzilut, down to the place of the first restriction, which is in this world. And this is the secret of the verse, “they have reproached the footsteps of Your anointed,” and so on. And this is the secret of the heels of Leah that enter the Keter of Rachel, in the secret of the verse “the reward of humility is the fear of the Lord.” All of this is written in its own place.
And now you will understand the secret of the new MA, who is Hadar the eighth king. For after the vessels of the ZAT of Nekudim broke, front and back, and afterward they entered the correction of the Ibur, in which, through the ascent of NHY to HGT, the bottom Hey mixed with the first Hey also in the discernment of the ZAT, and they too were corrected in the correction of the lines, it follows that the discernment of the middle line was corrected also in the ten Sefirot of NHY, and now they too are like the GAR of Nekudim. However, here too the light of the bottom Hey that is in Nikvey Einayim does not extend beyond the discernment of Rosh and Toch, as in Nekudim, and therefore the middle line of NHY is found to be lacking the lower third. For the two lines, right and left, which are Netzah and Hod, have their thirds complete, since they have the discernment of the illumination of vessels from the time of Nekudim, as above. But the middle line, which is the Yesod, has no root from the first restriction, and the beginning of its Atzilut is from Nikvey Einayim, and therefore it lacks the lower third, as elaborated above.
And you find that here in Atzilut the discernment of the male came out, namely in the new MA, since the correction of the lines was made also in the middle line of NHY. However, at the time of Nekudim, only the female came out, since there only the two lines Netzah and Hod came out, as above. And this is what was made only with the going-out of ZON, which are the discernment of the ZAT of Nekudim, which as a whole are only the ten Sefirot of NHY, as above. However, in the upper Partzufim, which are AA and AVI and YESHSUT of Atzilut, which are from the discernment above the Tabur, they already had the correction of the lines from their root in the GAR of Nekudim, and therefore the matter of the correction of the lines in the discernment of the ten Sefirot of NHY could not be revealed in them. But only in ZA, which is the discernment of the ZAT of Nekudim, and the discernment of below the Tabur, as above. Thus in Nekudim the female was born, and in Atzilut, with the going-out of ZA, the male was born.
And therefore the ARI, above, joins the ZA of Atzilut to the discernment of the eighth king of the ZAT of Nekudim, since they are one matter, namely the correction of NHY, in which, for the ZAT, the correction reached only up to the female, and even this correction did not endure there, but only after their renewal in Atzilut, in the Partzufim of the Nukvin of Atzilut, whose main corrector is the MA, namely ZA. In such a way that those seven kings that did not endure in Nekudim returned and came out in the discernment of ZA and Nukva of Atzilut, in whom the correction of the lines was now made, which is the secret of the Yesod, as above. Thus they are one continuation.
You will also now understand why the main correction and the conduct of the world are through ZA and his Nukva. For it was explained that they went out beyond the ten Sefirot of NHY of AK at the time of the second restriction, and became there the discernment of below the Parsa of Atzilut, as above. Their first correction reached them through the NHY of AK: by means of the new light that broke through the Parsa, it returned and raised them from BYA, and bestowed them, in the secret of the coupling, to the AVI of Nekudim; but they did not endure there, and they returned to BYA. And through the NHY of AA they again ascended from BYA, and the Yesod of AA again bestowed them to the AVI of Atzilut, as written before us, and here they begin to receive their correction, which will be completed with the coming of the Messiah.
Thus the whole first deficiency was that the NHY of AK were revealed without filling, and by the Nekudim themselves only this discernment of NHY was corrected, down to the Yesod, as above; however, its two lower thirds fell to BYA. Now, the entire correction, to its very completion, revolves around them, and they are the root ZA and Nukva, as above. Thus there is nothing more to correct except these root ZON. And all three worlds BYA, which are in the secret of “this opposite that,” are the expansion of the Nukva of ZA, as is known. And therefore all the corrections and all the conduct of the world depend only on these ZON.
However, the words of the ARI are very scattered, and we need to gather them into one place, so that we arrive at a complete matter with complete understanding. And know that even before this, there were very important preliminaries to the birth of ZA, which he explained in scattered places. For first there was here the matter of the ascent of YESHSUT as MAN [Mayin Nukvin] to the upper AVI, in order to receive NHY, which are their fallen AHP, and Mochin of Gadlut from the level of Neshama, which is the discernment of the first coupling upon the MAN of ZA. As you know, the Gadlut of the upper one, meaning the raising of the fallen AHP of the upper one, draws with it the GE of the lower one attached to them, as above in Part 9. And therefore the GE of the lower one receive the first coupling while still belonging to their upper one, meaning at the time when the upper one raised his fallen AHP, and was included in the coupling while belonging to the upper one, as known. In such a way that when YESHSUT ascended and were included in the coupling of the upper AVI, and drew there their fallen AHP, in which the GE of ZON are also attached, and AVI coupled upon these two kinds of MAN, we find that just as YESHSUT received, upon their MAN, the level of Mochin of Neshama, so too the GE of ZON attached to the AHP of YESHSUT also received the level of the coupling upon their MAN of GE. This is called the first coupling upon the MAN, in which the MAN still cannot receive there any form of a fetus, but rather the upper one, who is YESHSUT, receives double — his own portion and the portion of ZA — and afterward, once YESHSUT descend to their place, they couple upon this MAN of the GE of ZA, and give him the form of Ibur [impregnation].
However here, regarding ZA, even though YESHSUT had already descended to their place, they still could not couple upon the MAN of ZA to give him the form of Ibur. For just as in ZON of Nekudim there were three partners at the time of its emanation, namely: NHY of AK, and AVI of Nekudim, so of necessity, the lights, vessels, and sparks of this ZON, after their breaking, were also divided into three discernments of GE, namely: the GE attached to the AHP of NHY of AK, the GE attached to the AHP of Aba, and the GE attached to the AHP of Ima. Now, YESHSUT as a whole are regarded only as the discernment of Ima, as known. And so only the discernment of the GE attached to the AHP of Ima ascended with their AHP. It follows that two parts of ZA are missing here: the GE attached to the AHP of NHY of AK, and the GE attached to the AHP of NHY of Aba of Nekudim. Thus, even though YESHSUT had already descended to their place, they still could not give ZON the form of Ibur.
It has already been explained in the adjacent item that the matter of the emergence of ZA of Nekudim, and the emergence of ZON of Atzilut, are truly one and the same matter. Namely, to raise the bottom two-thirds of NHY of AK, which fell to BYA at the time of the second restriction. These two-thirds are the discernments of ZON that require correction, and without them the NHY of AK are found to be revealed, meaning that they lack the filling of their lights, as above. At first these bottom two-thirds were corrected in the secret of the female that was born first, as above, from which the correction reached only their discernment of GAR [first three] alone, but their discernment of ZAT, which is the essence of ZON, was not corrected from there. And therefore they need to be corrected now in Atzilut. Thus, those bottom two-thirds whose correction began in Nekudim, which ascended there to Atzilut and then fell back to BYA, must here be corrected a second time in the secret of the new MA, so that this correction will be realized in them. And therefore all those orders that were joined in Nekudim to the Atzilut of the seven kings must return and repeat here in Atzilut a second time, without the slightest change. And remember this well, for on this peg all the words of the ARI concerning the Ibur, Nursing, and Mochin of ZON are understood.
And it is known that the essence of all the corrections of ZA come only through Ima, who is the level of Bina. For the direct light and the reflected light do not move from one another even a hair’s breadth, and all the matters that govern the ten Sefirot of direct light, those same orders are accepted also in the ten Sefirot of reflected light without change. And since ZON of the ten Sefirot of direct light were emanated from the Bina of direct light, so too in all the Partzufim in the worlds, the level of Bina is always found correcting ZA. And remember this.
And therefore, after YESHSUT was entirely corrected, and received the level of Bina, as above, the situation became equal to the situation of the Partzufim of AK, when the level of Taamim of SAG was refined there, and the level of Nekudot of SAG emerged, which is the level of Bina of AK, as known. And it is explained there in the words of the ARI (page 391, item 2) that the Nekudot of SAG of AK descended and expanded down to the legs of AK. (And see page 396, item 6.) And it is explained there that through this descent of the SAG, it joined with the bottom Hey, which afterward, after its screen was refined, raised the bottom Hey to the Nikvey Einayim with the records of NHY of AK, where at first the coupling of Katnut was made there, in the secret of the look of the Einayim into the AHP. And afterward the NHY of AK became MAN to AB and SAG of AK, and a new light emerged that breached the Parsa, and descended below the Tabur of AK; it first shone through the Tabur and returned AVI of Nekudim to the discernment of Rosh [head], and afterward raised from BYA its bottom two-thirds that had fallen there, called Vav and a dot, and shone them to the Peh [mouth] of AVI of Nekudim, after AVI had returned to being Rosh, as above. And then AVI coupled upon this MAN, which is the discernment of ZON, and gave birth to them in the complete level of NRNHY, as explained there. Study it there well, for this is not the place to repeat these things.
And indeed, this very same order repeated itself here. For after YESHSUT was completed with the level of Bina, it is her way to correct and emanate ZA, in the manner of the Bina of direct light; and at first her illumination shone to the NHY of AA of Atzilut, similar to the Nekudot of SAG that shone to the NHY of AK down to the Sium of his legs. Through this illumination, NHY of AA ascended as MAN to its own upper AB and SAG, and the corresponding discernment in AK was also awakened — namely the NHY of AK, which likewise ascended as MAN to AB and SAG of AK, and AB and SAG returned face to face, and coupled upon the MAN of NHY of AK, as at first at the time of Nekudim. And they gave birth to a new light that breached the Parsa, for the illumination of AB lowers the bottom Hey from the Einayim, which is the entire force of the second restriction, and consequently the Parsa is breached, meaning that the second restriction is nullified for the time, as known. And the drop of the coupling from AB is the secret of Mayin Duchrin [male waters], and is the secret of the Mochin drawn from there from Partzuf to Partzuf, until Atik of Atzilut, and then the Parsa of Atik, which is at the place of the Sium of his Yesod, at the place of the Chazeh [chest] of AA, is also nullified. As above in the adjacent item, that the screen of the Sium of the second restriction stands at the place of the Yesod of every Partzuf. Study it there well, and know that this is the secret of the Parsa within his bowels that is found in every Partzuf at the place of the Chazeh. For there the clothing of the upper one in the lower one concludes, since the Yesod of the upper one stands at the place of the Chazeh of its lower one, and the point of the second restriction, which is the point of the Sium of the upper one, makes there the Parsa of the Sium of the middle line of the upper one. In such a way that just as the Parsa between Atzilut and BYA is the Sium of the legs of the Partzuf itself, so the Parsa within his bowels is the Sium of the middle line of the upper one that clothes in the lower one. Understand this. And we have already elaborated on this above in the secret of Samech and Mem. See there.
And so, after the drop of the coupling was bestowed to Atik of Atzilut, and breached his Sium Parsa, which is the secret of his Yesod that stands at the place of the Chazeh of AA, AA and Atik are found joining into one Partzuf, since the boundary between them that separated them from one another, which is the secret of the Yesod of Atik, is nullified. And it follows that this entire place in which the NHY of Atik clothed in AA, which is the HGT and NHY of AA, has now become the discernment of NHY of AA. As known. For HGT of Atik clothes in GAR of AA, and NHY of Atik in HGT of AA, and now that AA has become one with Atik, NHY of AA have ascended to the discernment of the earlier HGT, like NHY of Atik, and HGT of AA have ascended to the discernment of the earlier GAR, like HGT of Atik. Understand this. And this is what the ARI meant, that NHY of AA ascended to his HGT, meaning that they acquired that degree like NHY of Atik, which stand in his HGT, and the NHY became HGT.
And this is what he meant by: “Atik Yomin gathered the two middle joints of his Netzah and Hod, which were clothed within the Netzah and Hod of Arich, and raised them above, and clothed them onto the first two joints of his own Netzah and Hod, which are clothed in the Hesed and Gevura of Arich” — meaning, as explained, that after Atik received the drop of the coupling of the upper AB that breached the Parsa, the two discernments of his Sium of the second restriction were nullified: both the discernment of the Sium of the middle line, which is his Yesod, and the discernment of the Sium of the toes, which is the Parsa between Atzilut and Beria. By the breaching of the Parsa of the Sium of the middle line, it raised the discernment of NHY of AA to the discernment of the earlier HGT, as above, and it follows from this that also the two middle thirds that were clothed within this NHY of AA also ascended to the upper thirds of NH of Atik, which had been clothed there in HGT of AA; and with the nullification of the Parsa of the discernment of the Sium of the toes, it follows that it raised the two-thirds of his NH that had been in BYA, and brought them to the place of the middle two-thirds in Atzilut, meaning that the bottom two-thirds of BYA became the bottom two-thirds in Atzilut. And you must remember here the order of the clothing of NHY of Atik in AA of Atzilut: the upper three thirds of NHY of Atik clothe in HGT of AA, the middle three thirds of NHY of Atik clothe in NHY of AA, and the bottom two-thirds of NHY of Atik clothe in BYA, in the secret of the teats of a beast.
And know that with the ascent of the bottom two-thirds of Atik from BYA, the discernment of ZON also ascended, for you know that these two-thirds are the discernment of ZON themselves. In Nekudim, NHY of AK raised them, after it received the new light that breached the Parsa, and bestowed them to the Peh of AVI, which are called Vav and a dot, as above. And here, after the breaking of the vessels and after the correction of Atik of Atzilut, who clothes the entire level of NHY of AK, he is therefore now regarded as NHY of AK itself, for this is the secret that his bottom two-thirds are not in Atzilut but in BYA — something that does not happen in any other Partzuf of Atzilut — and this is because he received the discernment of NHY of AK itself, being its first garment. And therefore that Vav and a dot, which at the time of Nekudim were attached to NHY of AK, as above, are now attached to NHY of Atik, and these are the bottom two-thirds of NH that ascended to the middle two-thirds of Atik, and became the discernment of Atzilut.
And this is what he meant by: “The Yesod of Atik has no ascent, for it concludes at the Chazeh of Arich” — for below he says that the Yesod of Atik was breached, and it has already been explained that the matter of the breaching of the Yesod of Atik is the nullification of the Parsa of the Sium of the middle line of Atik. Through this, AA and Atik become one Partzuf, and NHY of Atik are found to have become the discernment of NHY of AA. And this is why he says that the Yesod of Atik has no ascent, for it becomes the Yesod of AA. Understand this.
And this is what he meant by: “AA gathered his revealed NHY and raised them above into his HGT,” as explained above. See there. And this is what he meant by the matter of “the ascents and inclusion of Atik and Arich, from them and in them” — for even though they have become one Partzuf, still the distinct discernments in each of them are also taken into account, since there is no absence in the spiritual, and therefore the earlier discernments also shine, even at the time of their becoming united into one. And it is regarded that HGT of AA are also found in their place, clothing the upper thirds of Atik, and NHY of AA upon his HGT, as the ARI writes. See there. However, this does not contradict what the ARI writes, that HGT ascended to the place of GAR, and likewise that Atik and AA became one Partzuf, as explained.
And this is what he meant by: “HGT of Arich ascended first above, to the place of the three Mochin of AVI, and became Mochin for them,” as mentioned above, that the ladder of degrees never changes, and it is impossible for one Partzuf to ascend above its own place, at a time when there is no ascent for all the Partzufim up to Ein Sof, for the reason explained above.
And this is what he meant by: “It is breached and split lengthwise from below upward, and the Hassadim within it are revealed” — for at first the Parsa between Atzilut and Beria is breached, whereby the bottom two-thirds of Atik return to the discernment of the bottom two-thirds of Atzilut, and after that the Sium of the middle line, which is the Yesod of Atik, is also breached, and then the middle two-thirds of NH of Atik ascend together with NHY of AA to the discernment of the upper two-thirds of NH of Atik and to the discernment of HGT of AA. However, the truth is that all these occur at once, but for the sake of explanation, he expounds it this way. Understand this.
And as for what the ARI writes, that because of the ascents the light there increased greatly, and the Yesod of Atik did not have the power to bear so much light, and therefore it was breached and split lengthwise, etc. — the meaning is not that the ascent caused the nullification of the screen of the Yesod of Atik, for on the contrary, the nullification of the Yesod of Atik caused the ascent of the degrees, as above. Rather, the intention is a very deep matter, namely regarding what he says, that it is split lengthwise from below upward, which is the secret of the revelation of the discernment of Hochma, unique only to the Yesod of Atik, in the secret that it is narrow and long. This is brought about by the multitude of lights that ascended there, meaning the ascent of the records of GE included in the bottom two-thirds of NH, as above. For this GE is the secret of the Vav and a dot, and they are the discernment of HGT and NHY of ZON, since Galgalta is HGT and Einayim are NHY, as known, and they were included in the middle two-thirds and in NHY of AA, which ascended to HGT of AA, as above, and by their power the coupling was made in the Yesod of Atik of itself, and the discernment of the length within it was revealed, which is the secret of the illumination of Hochma, called length. And this is what he meant by saying that the Yesod of Atik is split lengthwise from below upward, which indicates the coupling of the screen with the upper light, which raises reflected light from below upward.
And this is what he meant by “and the Hassadim within it are revealed, and then between the Hassadim and the Gevurot within it there is revelation, and there is no change between them” — meaning, as explained, that through the above coupling, in which the screen is split lengthwise, the light of Hochma shone in the Hassadim, and the Hassadim were revealed with the illumination of Hochma. And you already know that the covering of the Hassadim means that they are withheld from the revelation of Hochma, and the revelation of the Hassadim means that the illumination of Hochma is revealed in the Hassadim.
And this is what he meant by: “And therefore now that all are revealed, etc., from Aba alone, and Israel Saba is included with him; etc., from Bina alone, and Tevuna is included with her, for all the Hassadim are equal” — for while AVI clothe HGT of AA down to the Chazeh and YESHSUT clothe from the Chazeh downward, then all the Hassadim in the upper AVI are covered, since there is no revelation of Hassadim in HGT of AA above the Chazeh, because of the posterior of the screen of the Yesod of Atik, which detains the revelation of Hochma. For the reason explained above (page 694, item 10), and therefore, also in the upper AVI who clothe HGT of AA, the illumination of Hochma is likewise not revealed in the Hassadim. And all the revealed Hassadim of Atzilut are revealed only through YESHSUT, who clothe below the Chazeh of AA, after the Yesod of Atik is severed. And this is what divides AVI and YESHSUT into two Partzufim distinct from one another. However, now that the entire posterior of the Yesod of Atik has been nullified, and NHY of AA have ascended to the place of HGT, and HGT of AA have ascended to GAR, the entire place from the Peh of AA to the Tabur is entirely below the Chazeh, and is reckoned as NHY of AA, and therefore the Hassadim can be revealed there with the illumination of Hochma. And so there is no longer any distinction between YESHSUT and AVI, and both become one Partzuf. And there is here a still greater depth in the matter of AVI and YESHSUT returning to one Partzuf, which will be explained below.
And this is what he meant by: “The measure of AVI, in all the discernments that are YESHSUT, etc., they too did not need to gather their legs like Atik and Arich” — meaning, that AVI too received the drop of the coupling of the new light that breached the Parsa, which comes through the coupling of the palate and throat of AA, as will be explained below; and then the Parsa within the bowels of AVI was also nullified, which is the discernment of the Sium of the second restriction in the Yesod of AVI, concluding at the place of the Chazeh of YESHSUT, this screen dividing them from one another into two distinct Partzufim, and then YESHSUT and the upper AVI too became one Partzuf. And it is found here too, as with AA, that NHY of YESHSUT ascended and now became, above, the NHY of AVI, meaning in the place of their own HGT, and their HGT ascended above to the place of GAR of AVI. That is, just as explained regarding NHY of AA, that they ascended to his HGT. Except that YESHSUT ascended to the place of the upper Ima, in such a way that Aba and Israel Saba became one Partzuf, and Ima and Tevuna also became one Partzuf (as above, in the words of the ARI, item 88). And it follows from this that the entire measure that AVI and YESHSUT occupied in AA before this, when they were two Partzufim — namely from his throat to the Tabur — they are found occupying also now, after they became one Partzuf. And this is why he says that they did not need to gather their legs, like Atik and Arich, who are long in level. Meaning that AVI and YESHSUT are found standing in the same place they stood before, and the entire change that occurred in them is that AVI and YESHSUT returned to being face to face at an equal level.
And the ARI is precise in this, to teach that the matter of the ascent of NHY to HGT of AA causes there a great and significant change, for the measure of NHY, which is below the Tabur, ascended and became the discernment of HGT, which is above the Tabur, and this ascent caused the inclusion of NHY of ZA in his HGT, which is the secret of the ascent of the bottom Hey into the first Hey. This is the root of the entire correction desired in that Ibur, as above. However, the ascent of NHY of YESHSUT to HGT of YESHSUT did not cause any significant change at all, for in the end both the NHY and the HGT of YESHSUT are both the discernment of HGT above the Tabur, and both are the discernment of SAG. And therefore the essence of the correction made there is that through the ascent of YESHSUT to AVI, both returned to being one Partzuf, and AVI too can now bestow revealed Hassadim like YESHSUT. As above, in the words of the ARI, items 89 and 90.