Teil 15 · Kapitel 190
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- By this you will understand what is said, that when ZON are equal together face to face, then the Netzah, Hod and Yesod of Aba and Ima are Mochin for ZA, and the NHY of YESHSUT are the Mochin that enter the head of the Nukva. You will also understand what is said, that when they were face to face, two aspects of Yaakov emerged: one in ZA and one in the Nukva, for the one from the Mochin of ZA is from Aba and Ima, and the second, which is from the Mochin of the Nukva, is from Israel Saba and Tevunah.
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However, in this matter there is a reliable key by which to understand the ways of the Mochin of ZA and the Nukva in all their states. And therefore these words deserve special attention, and we shall expand upon the matter as far as is possible.
And first we must understand well the matter of the joining of AVI and YESHSUT into one Partzuf, for we have found in them three ways in the words of the ARI. The first is what is explained above on page 946, item 150, that Aba and Israel Saba become one, and Ima and Tevuna become one. The second is by the way of what is explained in Etz Chaim, Gate 19, at the end of Chapter 8, “that AVI are the Yod that is in the name, and Ima is the generality of YESHSUT, the first Hey that is in the name. But at times we call Aba and Israel Saba by the name Aba, since they are both Bina of MA; and Bina and Tevuna are called Ima, since they are both merely the discernment of BON, which is female.” End of quote. Meaning: that we therefore call Aba and Israel Saba, which become one, by the name Aba, because they are then from the discernment of Bina of MA, which returns to the Rosh of AA and becomes there Hochma of MA like AA. And likewise Ima and Tevuna are both there merely the discernment of BON, for they received there, in the Rosh of AA, the discernment of Hochma of BON. And on account of this division into MA and BON, we reckon the two of them as the discernment of Aba and Ima, that Aba with Israel Saba is MA, and Ima and Tevuna is BON. However, from the side of the coupling, the upper AVI are discerned as the discernment of Aba, and YESHSUT as the discernment of Ima; and they are both in an equal level at the time of their ascent to the GAR of AA, as written further on. And the third way is that at the time of their joining into one, the Tevuna rises and receives the place of the upper Ima, as is explained in Etz Chaim, Gate 14, Chapter 8, and these are his words: “However, the coupling to bring out the Mochin of ZA, which are called the second Ibur, is that Bina descended and clothed in Tevuna, and there the coupling is below.” Meaning: for Bina descended from her rank and took on the form of Tevuna, and the coupling is made in the discernment of Tevuna, which is below the degree of Bina. Study it there well. And so it is explained in Etz Chaim, Gate 4, Chapter 3, and these are his words: “There is another, third, existence: that just as at times Rachel rises through the whole Partzuf of ZA, so this Tevuna is equal in her length to Bina herself, for Bina clothes in the Tevuna and they are equal.” Study it there well. Thus the Tevuna receives the place of the upper Ima entirely, and the coupling is made with the Tevuna and not at all with the upper Ima.
And we must understand that these three ways mentioned above in the explanation of the union of AVI and YESHSUT all operate as one. That is to say, one must understand that at the time of the union of AVI and YESHSUT, the male side in them is discerned as being AVI together, for in the upper Ima there is then no coupling, and therefore she is included in Aba. And likewise one must understand, from one standpoint, that Israel Saba too is included in the male side, for he is male and the discernment of MA; and it is known that at the time of their ascent to AA, Aba is found to be wholly MA and Ima wholly BON, and therefore from this standpoint it necessarily follows that Israel Saba is included in Aba. However, from another standpoint one must understand that Israel Saba too is included in that very Tevuna which serves in the coupling with the upper Aba. And this is because it is known that AVI emerge as one and dwell as one; so that whether at the time when they are outside the Rosh of AA, or at the time when they rise and are included in the Rosh of AA, the NHY of AVI are found to be included one in the other, in the secret of “this path dwells in this way,” as written above. And therefore it is discerned then, in the Tevuna as well, that she is in the discernment of the male NHY of Aba, as above, page 1787, the passage beginning “And we must.” And these male NHY that are included in the Tevuna are necessarily from the discernment of Israel Saba and not from the discernment of Aba, for the NHY of Aba are from their source the discernment of covered Hassadim, since the discernment of the revelation of the illumination of Hochma is only in Israel Saba, as is known. And it is therefore found that the male NHY of the Tevuna, whose main quality is revealed Hassadim, are included from Israel Saba and not from the upper Aba. And from this standpoint it is discerned that AVI are on the right and both of them are the discernment of Aba, and YESHSUT are on the left and both of them are the discernment of Ima, that is to say, the discernment of BON that receives these Mochin of AB. In such a manner all these three ways come as one.
And the reason for this has already been explained above: that AVI of Atzilut are the discernment of Bina of MA, and they are drawn from the Bina that went outside the Rosh of AA; and therefore they are divided into two discernments, GAR and ZAT, like the Bina of the direct light. For the GAR of the Bina of the direct light — that is to say, from the very essence of her own emanation — is in the secret of “for He desires mercy,” and by her nature she has no inclination whatsoever to the reception of Hochma. But at the time that she emanated ZON of the direct light, which are essentially the discernment of the illumination of Hochma in Hassadim, Bina was compelled to return to the discernment of Hochma in order to illuminate the illumination of Hochma to ZON of the direct light. And this return of Bina to receive Hochma is discerned as a new discernment that came into being in her, for every disparity of form divides and separates that change from the preceding form; and these are what are discerned as YESHSUT, and as the discernment of her ZAT, that is, the roots of ZON. And for this reason, every place where you find the level of Bina, which is called the level of SAG, there are necessarily two Partzufim in that level, which differ from one another in their nature. For the GAR of that level, which include HBD HGT up to the Chazeh [chest], are the discernment of covered Hassadim, according to the measure of the GAR of Bina; and the ZAT of that level, which are essentially only from the Chazeh downward, as is known, are discerned as the measure of revealed Hassadim, that is to say, that they need the illumination of Hochma for the discernment of their GAR, and the GAR of Bina do not suffice for them, for it is Hochma that they need, since from their root they are from AVI, as above. And understand this well.
With this you will understand that with the ascent of MAN of ZA to AVI — when AVI then return to the Rosh of AA, when Bina of MA returned to Hochma in order to bestow the illumination of Hochma upon ZON — it is then discerned that only the Tevuna rose there for the coupling with Hochma. That is, by the way of what was explained regarding the Bina of the direct light, that the return of Bina to Hochma for the sake of ZON of the direct light is no longer the discernment of Bina herself, but the discernment of Tevuna. If so, it is likewise in the Partzufim: for at the time when the level of Bina of MA rises to AA and receives Hochma of MA, this coupling is not made in the upper AVI, who are the GAR of Bina and do not change their measure, but rather Bina took on the form of Tevuna, and the coupling is made with the Tevuna in order to receive Hochma for the sake of ZA.
And the principal receiver of the level is necessarily the GAR of Bina of MA, which return to Hochma of MA when they ascend to the GAR of AA, who are the upper AVI, who are the GAR of Bina. However, they do not receive them for their own need, for they are in the discernment of “for He desires mercy,” but rather they receive it in order to bestow upon YESHSUT, who are now with them in an equal level, for it is they who need and who are ascribed to the reception of Hochma for the sake of ZON. And this is what the ARI says, “that Bina descended and clothed in Tevuna, and the coupling is made in the discernment of the Tevuna alone.” And likewise this is what he says, “that the Tevuna is equal in her length to Bina, and Bina clothes in the Tevuna and they are equal.”
And likewise he says above (in this part, item 152) that Rachel rose in the place of Leah, and she became internality to Rachel. See there. For the matter of the division of ZA into two Partzufim — into the great ZON above the Chazeh, who are the discernment of ZA and Leah, and into the small ZON below the Chazeh, who are the discernment of ZA and Rachel — is likewise by force of the level of SAG that ZA received. And it is then found that the great ZON are entirely the discernment of the upper AVI, that is to say, that they are always in the discernment of “for He desires mercy” as they are; and the small ZON, which are ZA below the Chazeh, called Jacob with Rachel, who is the separated Nukva of ZA, are entirely the discernment of YESHSUT, who need the illumination of Hochma and have no GAR except from the illumination of Hochma; and the discernment of the GAR that is in the great ZON suffices for them only for a VAK without a Rosh. All of it is just as was explained regarding AVI and YESHSUT. For since ZA received the level of SAG, everything already operates in him as it does in AVI of the level of SAG. And this is what the ARI says above, page 1730, item 83.
That the great Nukva, that is, the Malchut of ZA himself, who serves him from the Chazeh upward, is the likeness of the upper Bina; and the small Nukva, who is Rachel, is the likeness of Tevuna; and Rachel joins with the great Nukva in the likeness of the Tevuna that joins with Bina. That is, as has been explained.
And therefore, even at the time when ZON receive the Mochin of AB, the great Nukva of ZA does not receive these Mochin, for her way is in covered Hassadim like the upper Ima; but rather the small Nukva rises and receives the place of the great Nukva. And they are then found to be exactly as the ARI explained regarding AVI and YESHSUT, that both of AVI become the discernment of Aba, and both of the discernment of YESHSUT become the discernment of Ima, and AVI, who are Aba, receive the level of Hochma and bestow upon YESHSUT, who are Ima. So it is here in ZON: that both of the great ZON become ZA alone, and both of the small ZON become Rachel alone, and they are in an equal level in the likeness of AVI and YESHSUT in the Mochin of AB. And ZA receives the level of AB and bestows upon the Nukva, who includes the small ZON. And likewise the second way operates in ZA and his Nukva as well, namely that the great Nukva becomes internality to the small Nukva, this one within that one, and their levels are equal. And likewise the third way, in which the great ZA and the small ZA both become ZA and the discernment of MA, and the great Nukva and the small Nukva both become the discernment of BON.
And this is what he says here, “When ZON are equal together face to face, then the NHY of the upper AVI are Mochin for ZA, and the NHY of YESHSUT are Mochin for the Nukva.” For they are equal face to face only when they attain the Mochin of Haya, which is AB. And then the great ZON among them are found to receive the NHY of AVI for Mochin, and they become entirely the discernment of AVI, whose nature is in covered Hassadim, and they do not take the Mochin for their own need, as above. And the NHY of YESHSUT become Mochin for the Nukva, for the Nukva, who is Rachel, becomes entirely like YESHSUT, all of whose Mochin are for her own need, as above. And then the great ZON are found to be equal with the small ZON, and both of them use one Keter, like AVI with YESHSUT.
However, this matter of the clothing of the NHY of AVI in the Mochin of ZA, and the clothing of the NHY of YESHSUT in the Mochin of the Nukva, of which the ARI speaks here, does not operate except after the end of correction, that is, after the Malchut concealed in Radla [the unknown head] is revealed, in the secret of the verse, “The stone that the builders rejected has become the cornerstone,” as the ARI wrote above, page 618, item 23. See there. For this Malchut is not revealed except in the place of Radla and after the end of correction. See there. And we must understand that the ARI is not speaking here of the discernment of AVI and YESHSUT that are in Atzilut, but rather he is speaking of the discernment of the completion of the posterior of AVI and YESHSUT of Nekudim, that is to say, that they will receive back all that was annulled in them because of the breaking of the vessels, and will return to their Gadlut just as they were at the time of the Gadlut of Nekudim before the breaking, when the three Roshim of Nekudim clothed the three Partzufim Galgalta, AB, SAG of AK, as written above, page 1494, the passage beginning “And after this.” See there. For this is not possible except after all the discernments of their posterior that were annulled and fell from them because of the breaking are raised — which are the discernment of the NHY of vessels belonging to each and every degree, which they had at the time of the Gadlut of Nekudim — so that by this they will be able to receive back the GAR of lights of each degree, for the NHY of vessels and the GAR of lights depend upon one another and come as one, as the ARI wrote above. And only then will the NHY of AVI be in the Mochin of ZA, and the NHY of Tevuna in the Mochin of the Nukva, and both of them will use one Keter.
And you should know that these NHY of AVI of Nekudim the ARI sometimes calls by the name IYM [Ibur, nursing, and Mochin] of internality, and the NHY of YESHSUT of Nekudim he calls by the name IYM of externality. And the reason for this is that it is known that YESHSUT always clothe the discernment of the NHY of AVI, that is, from their Chazeh downward. And it is known that ZA cannot receive the Mochin except by way of YESHSUT. And if so, one must ask: how is it possible for ZA to receive the Mochin from the NHY of AVI of Nekudim, since he clothes and receives only from YESHSUT? And the matter is that since the NHY of AVI are clothed in the internality of YESHSUT, as above, therefore ZA is able to receive the NHY of AVI from the discernment of the internality of YESHSUT. And accordingly there are discerned in the Mochin of ZA two discernments. The first is Mochin of externality, because they are received by him from YESHSUT, who clothes over the NHY of AVI — for he needs to receive from the discernment of the NHY of AVI, since he is HGT of Nekudim, and the HGT of Nekudim received only from the upper AVI, from the GAR of Nekudim, as above; and since he now receives only from YESHSUT, who clothe them, therefore these Mochin are discerned for him as the discernment of Mochin of externality alone. And the second discernment of Mochin is the Mochin of internality, which he receives from the internality of YESHSUT, that is, from the NHY of AVI that are clothed in YESHSUT, for then he is found to be receiving the Mochin that are ascribed to him, just as he received from them in the time of Nekudim.
And accordingly the ARI wrote further on, page 1802, item 197, that there are three Iburim in all: two Iburim for the externality, and a third Ibur for the internality, which is the Ibur of seven months. See there. And likewise he says that there are three ascents in all: the first is the ascent of ZA to YESHSUT; the second is the ascent to AVI; the third is the ascent to AA. And there are no more in this time. And they too are by the way mentioned above, that the first two ascents are in the discernment of Mochin of externality, and the third ascent is in the discernment of Mochin of internality. For at first he ascends to YESHSUT, who are the Mochin of the weekday, which is not considered an actual ascent for ZA, but only the illumination of the first five from above downward (as above, in this part, item 11). For then, although at the time of the raising of MAN and of the coupling the NHY of AA were included in his HGT, and ZA ascends with them to the HGT of AA, that is, to the heads of his shoulders, as above in part 14, this is nevertheless only at the time of the coupling; but after the coupling he returns and descends to the NHY of AA, as written there. Except that he takes the Mochin with him also as he descends below, and therefore it is discerned as the illumination of the first five from above downward; but ZA himself did not ascend to the place of the Mochin. And through this Ibur, Mochin of begetting do not emerge except for the sake of the small ZON, who are called Jacob and Rachel; and they receive their complete correction only from the discernment of the division of Atzilut into twelve Partzufim, that is, the four Partzufim of the Keter: Atik and his Nukva, and AA and his Nukva; and the four Partzufim of AVI: the upper AVI and YESHSUT; and the four Partzufim of ZON: the great ZON and the small ZON. And from this standpoint all the small Partzufim of the twelve Partzufim were completed, which are Arich and his Nukva, YESHSUT, and the small ZON. However, in all the great Partzufim of the twelve Partzufim there is no discernment of complete Mochin of begetting — not for the great ZON, nor for the upper AVI, nor for Atik and his Nukva. And you should know that this whole matter of the division of the five Partzufim of Atzilut into twelve Partzufim was only in order to avail the discernment of complete Mochin of begetting to the discernment of the small Partzufim, at that very time when their upper Partzufim still have no wholeness in them.
And the second Ibur is the Ibur of nine months, from which is drawn the second ascent, in which ZA ascends to the upper AVI, which are the Mochin that are completed in the Musaf of Shabbat. And it is still discerned as the discernment of the externality of the Mochin of ZA, that is to say, that they are received from the discernment of YESHSUT, who clothe the NHY of AVI, and they are externality in relation to them; and he has still not received anything from the discernment of their internality, that is, from the NHY of AVI themselves of Nekudim. For he has still not raised anything of their posterior that were annulled at the time of the breaking of the vessels, but rather he has until now raised only the posterior of YESHSUT of Nekudim alone.
And the reason for this is that it was explained above that the whole matter of the correction is to restore the entire level of AVI and YESHSUT to what they were at the time of the Gadlut of Nekudim before the breaking of the vessels, and this matter is done by returning their posterior to their place, as they were in them at the time of the Gadlut. It is also known that from the discernment of the permanent Mochin in Atzilut, the GAR of Atik are found in the place of the GAR of Nekudim, and the HGT NHY of Atik in the place of the HGT NHY of Nekudim; and the GAR of AA are found in the place of YESHSUT of Nekudim, who stood there in the place of the HGT of Nekudim, as above in part 7. And AA clothes the HGT of Atik, who are now in the place of the HGT of Nekudim; thus the Rosh of AA is precisely in the place of YESHSUT of Nekudim. And with this it is understood of itself that the MAN and the posterior that complete YESHSUT must be raised to the place of the GAR of AA, since it is the discernment of YESHSUT of Nekudim; and through this raising, YESHSUT are completed in the NHY of vessels and the GAR of lights, in all their level that they had at the time of the Gadlut of Nekudim, before the breaking of the vessels. But the MAN and the posterior that were annulled from AVI of Nekudim must be raised to the place of the GAR of Atik, since they are the discernment of AVI that are in the GAR of Nekudim, as above; but this raising to the GAR of AA does not return their posterior to the place of the Roshim of AVI of Nekudim, for it is the place of the HGT of Nekudim, which is the place where their posterior fell at the time they were annulled, for the posterior of AVI fell to the place of the HGT of Nekudim, as the ARI wrote above in part 7. Thus the matter of the raising of the posterior of AVI does not begin except with their being raised to the GAR of Atik, where they stood at the time of the Gadlut of Nekudim, for then they clothed the SAG of AK, and their posterior, which are NHY, stood in the GAR of Nekudim, which is now the place of the GAR of Atik, as above. And remember this.
And it is now found, on Shabbat at Musaf, that the GAR of AVI are in the place of the GAR of Atik, and their NHY still stand in the place of the GAR of AA, where they are clothed in the internality of YESHSUT that is found there; and the from-above-downward of these Mochin of YESHSUT is received by ZA, who stands in the HGT of AA, which is the place of the permanent Mochin of AVI of Atzilut. Now from all this a complete correction reached only YESHSUT, for they received there all the posterior that had been annulled from them at the time of the breaking of the vessels, since they are already found in their place, that is, in the place of the HGT of Nekudim, where the GAR of AA now clothe. But AVI of Nekudim are still found in the discernment of back to back that remained in them after the falling of the posterior at the time of the breaking of the vessels, for ZA has still not raised their posterior, so that they might rise to the SAG of AK, where they stood at the time of the Gadlut of Nekudim. And it is found that ZA too has not yet received anything of these Mochin of AVI, for the Mochin do not come to ZA except in exchange for the raising of the MAN and the posterior, as above.
And therefore this Ibur is called by the name of the Ibur of nine months, for the VAK of AA had to be included, at the time of the coupling, in his GAR, so that ZA might rise with them to the place of his GAR and raise there the posterior and the MAN, in order to complete YESHSUT in all his level as he was at the time of the Gadlut of Nekudim, before the breaking of the vessels. And behold, there is here an inclusion of all the nine Sefirot of AA, and therefore it is called nine months. This is not so with the first Ibur: although there too the coupling is made in the GAR of AA, that is, in AVI who rose to the Mazlin, still ZA did not raise the posterior of YESHSUT up to the GAR of AA, since he himself rose only as far as the heads of his shoulders, which are the HGT of AA, but rather the coupling was made in the discernment of the illumination of the first five from above downward, as above. But here, in the second Ibur, the NHY and HGT of AA, upon which ZA clothes, rose to the very place of his GAR, and there ZA completed YESHSUT in all their level, as above. And therefore it is called nine months.
And it is found that from this second Ibur only the four kings TNHYM of Nekudim were corrected, who are the from-above-downward of YESHSUT of Gadlut. And they are the discernment of the Nukva of Nekudim, for the discernment of the NHY of ZA is always ascribed to the Nukva, and only his HGT are reckoned as his main part and his own self, as above. And it is found that the four kings of HGT of Nekudim, which are the main part and the own self of ZA, have as yet received no correction at all in these Mochin of the Musaf of Shabbat, for ZA has not yet raised the posterior of AVI of Nekudim, as above, and consequently there is from them no expansion of from above downward. And nevertheless it is discerned now that a correction was made to the HGT of Nekudim as well, but only from the discernment of externality, that is to say, by way of the correction of the Rosh of YESHSUT, which became a garment upon these HGT in the time of Nekudim, after the annulment of the Rosh of AVI and of the four kings of HGT; for then the HGT too, and the posterior of AVI that had fallen to their place, received a great correction through the emergence of this Rosh of YESHSUT, as written above in part 7, page 539, the passage beginning “And its reason.” And you should know that that very correction which they received there, before the annulment of the Rosh of YESHSUT, they receive now as well, in the Mochin of the Musaf of Shabbat, through the return of the level of YESHSUT to its place as it was then. In such a way that some measure of correction reached the four kings of HGT as well, by force of the completion of the level of YESHSUT of Nekudim.
And with this you will understand that in the first Ibur, which is discerned as only the illumination of the first five from above downward, each one of the Partzufim of Atzilut received nothing but the discernment of an addition of NHY alone; that is to say, that each one of the Partzufim of Atzilut attained the discernment of NHY from the Partzuf corresponding to it among the Partzufim of AK, according to the relations of the levels of MA that are in the five Partzufim of Atzilut. For then ZA rose to YESHSUT, who are from the Chazeh downward of AA; and ZA now takes hold of the whole discernment of the from-the-Chazeh-downward of AA. And it is known that the level of AA is like the level of ZA of Nekudim; thus he has now received the whole discernment of his NHY from the time of Nekudim.
And likewise YESHSUT rose upward to the place of the upper AVI of permanence, who are in the place of the four kings NHY of Nekudim, which is not reckoned in them as anything but the discernment of an addition of NHY alone. And likewise the upper AVI rose to the place of the GAR of AA, which is the NHY of SAG of AK. And likewise AA rose to the place of the GAR of Atik, where there is the discernment of the NHY of AB of AK, which is the Partzuf corresponding to him in AK. And likewise Atik rose to the SAG of AK, where there is the discernment of the NHY of Galgalta of AK, which is the Partzuf corresponding to him in AK. Thus through the Mochin of the weekday each one of the five Partzufim of Atzilut receives the discernment of the NHY of the Partzufim corresponding to them from AK.
However, through the Mochin of Shabbat at Musaf, each one of the five Partzufim of Atzilut then gains the discernment of the HGT from the five Partzufim of AK that correspond to them. For ZA rises and clothes AVI of permanence, where there is the discernment of the HGT of AA; and it is known that AA takes hold of the ZAT of Atik, which are the place of ZA of Nekudim. And it is thus found that ZA has now received the discernment of the HGT of AA, which is the HGT of his own level in Nekudim.
And likewise YESHSUT rose to the place of the GAR of AA, and gained the discernment of their HGT from the value of YESHSUT that are included in AVI of the Gadlut of Nekudim, when their level reached the SAG of AK; and the discernment of the NHY of AVI, wherein YESHSUT were then included, stood in the GAR of Nekudim that were at the time of the Katnut. And it is found that the level of YESHSUT, from the discernment of their inclusion in AVI of Gadlut, is according to the measure of the greatness of the level of AVI of Katnut, which is in the place of the GAR of Atik of permanence. And it is known that the level of the GAR of AA of permanence, where YESHSUT now stand, is found in the HGT of Atik, which are the HGT of that YESHSUT. Thus YESHSUT too attained from this standpoint their HGT from the time of Nekudim.
And likewise AVI, who are in the level of SAG of MA in permanence, have now risen to the GAR of Atik, and they gained there the level of HGT from the Partzuf corresponding to them in AK, which is the HGT of SAG of AK that expanded into the place of the GAR of Nekudim. That is to say, that they gained the discernment of their Katnut of Nekudim, when they were there back to back, which is discerned only as VAK and as HGT, as written in part 7. For at the time of the Gadlut of Nekudim, AVI rose and clothed the level of SAG of AK, and their GAR are thus found to be there in the SAG of AK; and now, when they clothe the level of their Katnut, which is in the place of the GAR of Atik, where they were back to back, which is HGT, it is found that they have now gained nothing but their HGT alone.
And likewise AA, who is the level of AB of MA, has now risen to the SAG of AK, which clothes over the place of the HGT of AB of AK; and therefore he gained the discernment of the HGT of his own discernment, that is, from the discernment of AB of AK, which is the discernment corresponding to AB of MA, which is AA, as the ARI wrote in Shaar HaKavanot, Shabbat, page 74, in the discourse on the Shabbat meal in the morning, where he says that AA rises up to the place of the Hehin [the Heys], which are the HBD of the HGT of AB of AK. Study it there well. And see in the measure of Mati and Lo Mati (page 351, item 53). Thus AA too attained the HGT from the Partzuf corresponding to him in AK.
And likewise Atik of Atzilut rose then and clothed the GAR of AB of AK, which clothes over the HGT of the Galgalta of AA; and he too is thus found to have now attained the discernment of the HGT from the Partzuf corresponding to him in AK, for Atik is the Keter of MA, and the Partzuf corresponding to him in AK is the Galgalta of AK.
And behold, it has been well explained that through the first two Iburim the Partzufim of Atzilut were completed only in the NHY and HGT of the Partzufim corresponding to them in AK, which are discerned as external Partzufim alone; however, from the internal Partzufim corresponding to them in AK they have as yet attained nothing. And therefore those two Iburim are discerned by the name of a completion for the externality alone. And that is because in the discernment of the Gadlut of Nekudim too nothing was completed but their externality alone. For the Gadlut of AVI of Nekudim is the main internal Partzuf of Nekudim, and nothing of their posterior was raised now, on Shabbat at Musaf; and this completion that was made for YESHSUT of the Gadlut of Nekudim is the discernment of externality alone, for they clothe there over HGT, as above, and they are VAK in relation to AVI of Nekudim. And in this way all the five Partzufim of Atzilut were completed only in externality alone, as has been explained.
And at Mincha of Shabbat, the raising of the posterior of AVI of Nekudim then begins, that is, by way of the raising of all the nine Sefirot of AA of permanence to the place of the GAR of Atik; and ZA rises with them, with the MAN and the posterior of AVI of Nekudim. And AVI are thus found to attain now their NHY of vessels and GAR of lights, and they are completed in all their level as they were at the time of the Gadlut of Nekudim, that is, that they rise up to the SAG of AK. And likewise all the five Partzufim of Atzilut attain the discernment of the GAR in the Partzufim corresponding to them in AK. For ZA now receives the discernment of the from-above-downward of the NHY of AVI that are clothed in YESHSUT, who stand in the GAR of Atik; and it is found that he rises to the GAR of AA, who stand in the place of the HGT of Nekudim, and he receives the level of the from-above-downward just as he received from the GAR of Nekudim.
And likewise YESHSUT now rise to the GAR of Atik, who are in the place of the GAR of Nekudim, where YESHSUT were included in the NHY of AVI of the Gadlut of Nekudim at the time when they themselves attained the level of SAG of AK; for they did not descend to be a Rosh in the place of HGT except after the annulment of the Gadlut of AVI, as written in part 7. But they do not yet rise to the SAG of AK to be in an equal level with AVI, for this will not be except at the end of correction, after the return of the first restriction to its original place, and the Parsaot will be annulled and BYA will return to Atzilut, as written further on. Thus YESHSUT too has now attained his GAR from the time of Nekudim.
And likewise AVI have now risen to the SAG of AK, as above, where they stood at the time of the Gadlut of Nekudim and attained their GAR. And likewise AA has now risen to the GAR of AB of Atik, which is the discernment corresponding to him in AK, as above. And likewise Atik rose to the GAR of Galgalta, which is the discernment corresponding to him in AK, as above. Thus all the five Partzufim of AK have now received, at Mincha of Shabbat, their Partzufim of GAR, which are called internal Partzufim. And likewise ZA now receives from the internality of YESHSUT, which is the NHY of AVI that are clothed in them, as above. And therefore this third Ibur is discerned as the discernment of an Ibur for the internality. But the two preceding Iburim — the first, which is at the time of the morning prayer of the weekday, and the second, which is completed at the Musaf of Shabbat — are only for the discernment of externality alone, for the first is for the attainment of the NHY from the Partzufim of AK, and the second is for the attainment of the HGT of the Partzufim of AK, as above; and NHY and HGT are discerned as external Partzufim, for only the Partzuf of GAR is discerned as an internal Partzuf, as above at length. It has also been explained that in the two external Iburim nothing at all was raised of the discernment of the posterior that were annulled from AVI of Nekudim, but rather only the discernment of the posterior that fell from YESHSUT of Nekudim was raised; and only in the third, internal Ibur was there raised something of the discernment of the posterior of AVI, as has been explained.
Indeed, you should know that although in the third Ibur mentioned above all the Partzufim were completed in the discernment of their GAR, as above, nevertheless there reached them, at the time of the Mincha prayer of Shabbat, only that measure of GAR which suffices for the great ZON alone; but the small ZON have not yet received their complete correction, and they still lack the discernment of their GAR. In such a way that only the great ZON rose to the GAR of AA at the time of Mincha of Shabbat, but the small ZON still remained in the HGT of AA, in the place of the clothing of AVI of permanence, and could not rise to the GAR of AA. And they are thus found to be still lacking the GAR of the discernment of wholeness.
And the reason for this is that it is known that in every degree of GAR there are two discernments, which are the first Gadlut and the second Gadlut. The first Gadlut is the discernment of Neshama, which comes from the discernment of the light of Hassadim of the GAR of Bina, which is the discernment of covered Hassadim; and these Mochin suffice to be GAR only for the discernment of the great ZON, who too are by their nature in the discernment of covered Hassadim, as above. But for the small ZON, who are the discernment of from the Chazeh downward of ZA, they need the illumination of Hochma, and the covered Hassadim of the GAR of Bina do not suffice for them for the discernment of a Rosh and a Neshama; and therefore they remain lacking a Rosh, as above at length. Study it there well. And the second Gadlut is the discernment of the Mochin of Haya of that degree, which are the illumination of Hochma in Hassadim; and then the great Nukva receives the measure of the small Nukva, and the two of them become one Partzuf in the measure of the small Nukva, whereby the small Nukva is grown to the whole measure of the level of ZA, equal to him, as above (page 1792, the passage beginning “And at first”), that three ways operate in this union of the great Nukva with the small one, which are drawn from the three ways that operate in the union of AVI and YESHSUT at the time of the emergence of these Mochin of Haya. Study it there well throughout the whole passage.
And behold, on Shabbat at Mincha, the discernment of the GAR of the first Gadlut is completed, that is, only the discernment of Neshama, which suffices for the great ZON. And therefore AVI and YESHSUT too are discerned there as two separate Partzufim, in that the upper AVI stand then in the GAR of SAG, and YESHSUT only in the GAR of Atik, which is in the place of the GAR of Nekudim of Katnut, as above. And in this way ZON too are necessarily divided, so that only the great ZON, who are fit to receive these discernments of GAR of Neshama, which are covered Hassadim, rose to the GAR of AA and attained there the discernment of their GAR from the time of Nekudim, as above. But the small ZON, whom the light of covered Hassadim makes into the discernment of VAK without a Rosh, cannot rise with the great ZON to the GAR of AA. And that is for the reason that so long as the Parsaot of the second restriction have not been annulled, there is still the difference of a Parsa between the Taamim [tastes] of SAG, which are AVI, and the Nekudot of SAG, which are YESHSUT, as the ARI wrote above (page 397, the passage beginning “AVI”). And therefore only AVI clothe the Taamim of SAG, and YESHSUT remains in the GAR of Nekudim, which are the Nekudot of SAG. Study it there well. And therefore YESHSUT are found to be still lacking wholeness now, at Mincha of Shabbat, for they too are not completed except through the return of AVI and YESHSUT to one Partzuf, for then YESHSUT too rises to the GAR of SAG of AK and they become of an equal level with AVI, by way of the three ways that were explained above. And understand this well. However, this matter of the union of AVI and YESHSUT into one Partzuf, and likewise the union of the great ZON with the small ZON into one Partzuf, from the discernment of the Ibur of internality, does not operate at all in this time, but only at the end of correction; and in this time the utmost of the ascent is found to be only the discernment of the first Gadlut of the internality, which is made on Shabbat at Mincha, which suffices only for the great ZON and not for the small ZON, as above.
And the reason for this is that the small Nukva, who is Rachel, cannot rise to the GAR of AA and be included in the coupling of the Mazlin that operates there, except from the discernment of the posterior of ZON, that is, at the time of their inclusion in the coupling of AVI, when ZA is included in Aba and the Nukva in Ima. And the Nukva is thus found to use the MAN of Ima, that is to say, that Ima is included in the Mazal that becomes her MAN, and the Nukva is included only in the coupling of Ima with Aba. But the MAN of the Nukva herself are not there, for the Mazal Nakeh, who is the Nukva of the Mazlin, is the discernment of the Yesod of the Malchut of the first restriction, that is, the discernment of Benjamin who is included in Joseph; and this is not the discernment of the true Benjamin, who comes from the Malchut of the first restriction, which is the discernment of female Gevurot. And that is for the reason that the Malchut of the first restriction was concealed in Radla and has no coupling whatsoever during the six thousand years, until the end of correction, as is known. And since the MAN of the Malchut of the first restriction is not there, but only the discernment of the Yesod of Malchut, which are male Gevurot from the discernment of Benjamin who is included in Joseph, that coupling of ZON who are included there is discerned as only the discernment of a coupling of back to back, because she has not the discernment of her own MAN, whereby ZA might couple with her in the discernment of face to face. And therefore, although she rises to the GAR of AA, which is the discernment of the Keter of ZA, nevertheless they do not use one Keter there, for they are not in the discernment of their own coupling, which is upon the MAN of the Nukva, as above.
And therefore it is inconceivable that the second Gadlut should be in the discernment of the Ibur of internality, for then the great Nukva of ZA would have to receive the measure of the small Nukva, and ZA would couple with the small Nukva at the time of his being in the GAR of AA; and if so, there is need of the revelation of the Malchut concealed in Radla, that she should become the discernment of MAN for the need of the small Nukva. And since this does not operate until the end of correction, the small Nukva too cannot couple with ZA in the place of the GAR of AA, which is the second Gadlut of the internality, before the end of correction comes.
However, at the end of correction, after the Malchut of the first restriction is revealed to become MAN for the small Nukva, the second restriction together with the Parsaot will be entirely annulled, and then the Taamim of SAG of AK together with the Nekudot of SAG will return to be one Partzuf (see above, page 137, the passage beginning “AVI.” Study it there well). And then the great ZON too will be united with the small ZON into one Partzuf in an equal level, and the great ZON will be in the discernment of male and the small ZON in the discernment of the Nukva; and both of them will rise into the GAR of AA and will there use a coupling of face to face, which is discerned as both of them using one Keter. And likewise YESHSUT will rise in an equal level with AVI to the GAR of SAG in one Partzuf, in that the upper AVI will be the discernment of the male and YESHSUT will be the discernment of the Nukva; for their whole division is drawn from the division of the Taamim and Nekudot of SAG into two Partzufim, and now they are united again, as above (page 1792, the passage beginning “And at first.” See there). And it is then found that the upper AVI, who become the discernment of the male, their NHY will be Mochin for the great ZON; and YESHSUT, who become the Nukva side of AVI, their NHY will be Mochin in the small ZON, who are the Nukva side of the great ZON. And ZON are thus found using one Keter, face to face, in an equal level, like AVI and YESHSUT.
And this is what he says (in item 191), “And then they are the two great lights: she is not greater than he, nor is he greater than she, and they do not need one another at all.” That is, as has been explained, that when YESHSUT are with AVI in an equal level, and the NHY of AVI are Mochin for ZA and the NHY of YESHSUT are Mochin for the Nukva, ZON too are found to be in an equal level and do not need one another. That is to say, that at times they are in an equal level face to face even before the end of correction, such as on Shabbat at Musaf; however, then the NHY of YESHSUT themselves do not clothe in the Nukva, but only the Malchut of Tevuna, who is not included in her own Mochin that came out upon the MAN of the Mazal; rather, it is by way of a new coupling that is made in the Rosh of ZA with this Malchut of Tevuna that the Mochin of Haya come out for the sake of the Nukva. And therefore she is reckoned as needing him, for she needs to receive from the Malchut of Tevuna after her inclusion in the Atara of Gevura that is in the Mochin of ZA; and without this she would have no Mochin of Haya, and she would not be equal with him face to face. And because of this she is reckoned as smaller than he, for every receiver is necessarily found to be smaller than the bestower. But at the end of correction, when she receives the NHY of Tevuna herself for Mochin — because the Malchut of the first restriction, which is fit for coupling in Radla, will be revealed, so that the Mochin of Haya that are ascribed to the Nukva will come out upon her, as above — this Malchut has no need to be included in the Atara of Gevura of ZA, and she receives the coupling by her own force, for the Mochin that come out upon this Malchut of the first restriction; and then the Nukva no longer needs him. And this matter has already been explained above.
And this is what he says (in item 190), “that when they were face to face, then two discernments of Jacob come out: one in ZA and one in the Nukva; for the first, which is from the Mochin of ZA, is from AVI, and the second, which is from the Mochin of the Nukva, is from YESHSUT.” Meaning: for Jacob is the posterior of Aba that fell at the time of the breaking of the vessels, and his correction comes with the Mochin of Haya of ZA; and accordingly the discernment of Jacob need come out only from the Mochin of ZA, who is male and the discernment of Aba, and not from the Mochin of the Nukva, who is the discernment of Ima. And this is what he says: for along with what has been explained, there are two discernments of the posterior of AVI — the first is what fell from AVI of the GAR of Nekudim to the place of the HGT, up to the Chazeh; and the second is what fell from YESHSUT, who are the second Rosh that came out in the place of the HGT of Nekudim, and their posterior fell to the place of the NHYM of Nekudim. And the first posterior belongs to ZA, and the second belongs to the Nukva. If so, there is the discernment of Aba in the Nukva as well, just as there is in ZA, that is, the discernment of Aba of the posterior of YESHSUT that belongs to the Nukva; and its correction comes with the Mochin of Haya of the Nukva in particular.
However, the illumination of Jacob cannot come out in the Nukva except at the time when she herself receives the NHY of YESHSUT for her own Mochin and does not need to receive the Mochin of Haya from the Rosh of ZA by way of inclusion in his Atara of Gevura, for then there are in her the Mochin of Aba in wholeness, since she is included by herself in the Mazal, in the place of the emergence of the Mochin. This is not so at the time when she receives the Mochin only from the Malchut of YESHSUT, which is the discernment of the second restriction, which is not fit for a coupling whereby the Mochin of the level of Haya should come out upon her, unless by way of inclusion in the Rosh of ZA, in his Atara of Gevura; for which reason there is in her own Rosh, by itself, no coupling at all in the discernment of these Mochin of Haya, and because of this her Daat descended between the heads of her shoulders. Then she has no Mochin of Haya in wholeness, even though she is in an equal level with ZA, and the illumination of Jacob does not come out from her. And this is what he is precise to make known to us: that this is specifically at the time when the NHY of YESHSUT clothe in her from the discernment of their own selves, and she has no need of ZA; and then the discernment of Jacob comes out in her alone as well. But this does not operate in the discernment of face to face except after the end of correction, as above, when the discernment of the Malchut of the first restriction will be revealed in Radla. But during the six thousand years this does not operate except in the discernment of posterior, that is, upon the MAN of Ima, and by way of the inclusion of Hod in Netzah of AA, as above at length. And likewise this operates in the discernment of the Mochin of the weekday, which are by way of the illumination of the first five from above downward — but not on every day, only on Rosh Chodesh at Musaf, when they are face to face in an equal level and the Nukva has no need of him, for this is done by way of the inclusion of Hod in Netzah, and the Nukva uses the MAN of Ima, and the illumination of the first five is drawn by way of the bending of the Rosh from above downward, which suffices only for the small ZON for the discernment of Haya, and not for ZA himself. And it is thus found that on Rosh Chodesh she uses one Keter only with Jacob and not with ZA himself. However, one Keter with ZA himself, face to face, does not operate except after the end of correction, as has been explained; for even on Shabbat at Mincha, Rachel does not rise with him to the GAR of AA, as above.
And this is what he says (in item 192), “the discernment of the internality of ZON, for after all the above, all the above happened a second time for the need of the internality of ZON. And behold, the first Ibur was in the discernment of the internal ones of AA himself, and not by way of clothing in AVI.” Before this the ARI explained there the IYM of externality, that these Ibur, nursing and Mochin come to him in thirteen years: that up to nine years and one day he is completed with the Mochin of nursing, that is, that in the two years of nursing he receives the discernment of the VAK of Ruach, and from two until nine years he receives the discernment of the GAR of Ruach, which are called Mochin of VAK; and from nine years and one day until thirteen years he receives the Mochin of Gadlut, so that the discernment of his Tzadi he receives until thirteen years. And all this has already been explained at length above in part 12. And this is what he says here, “for after all the above, all the above happened a second time for the need of the internality of ZON.” The meaning is that in every new degree there is need of IYM anew, and likewise of their two discernments: IYM of the posterior and IYM of face to face, as above in the words of the ARI (in this part, item 188). See there. And accordingly he says here that after the IYM of the externality of ZA were completed at thirteen years — which are the two discernments of IYM of the discernment of YESHSUT — a new degree begins in ZA, of the discernment of internality, which are the Mochin of AVI of Shabbat; and all the particulars that were explained in the Mochin of YESHSUT operate in them.
And although it was explained above that the discernment of the Ibur of internality begins on Shabbat at Mincha, and that the Mochin of AVI that are at Musaf are from the discernment of externality, this is only in relation to the Mochin that are ascribed to ZA himself, in that his first Mochin he attains at Musaf, and they are still, in relation to him, externality, because they come by way of the raising of the posterior of the discernment of YESHSUT, as above at length. However, in relation to the Mochin of the weekday, which are only Mochin for the small ZON of ZA by way of the bending of the Rosh, as above, the Mochin of AVI that are at the Musaf of Shabbat are reckoned as the discernment of internality, since they serve at any rate as Mochin of begetting for ZA himself. This is not so with the Mochin of the weekday that come until thirteen years: they do not serve as complete Mochin of begetting except for Jacob and Rachel alone, and in relation to ZA himself they are reckoned only as VAK of Gadlut alone, and every VAK is called externality. And in relation to them he calls here the Mochin of AVI of Shabbat by the name of internal Mochin. And therefore he counts here two Iburim for the need of the internality: the first is the IYM of the Mochin of AVI of the Musaf of Shabbat; and the third Ibur is the IYM of the GAR of AA, which are the Mochin of Yechida, which comes on Shabbat at Mincha, as above.
And this is what he says (there), “And behold, the first Ibur was in the discernment of the internal ones of AA himself, and not by way of the clothing of AVI, and its time was nine months.” Meaning: for the Mochin of YESHSUT of the weekday were by way of the clothing of the Mochin of AVI, which came out in the GAR of AA upon the Mazal, inside the Yesodot of AVI themselves, which stand in the place of the HGT of AA, that is, in the heads of his shoulders; and from there ZA received them. For this coupling was only by way of the raising of the NHY of AA to his HGT, where the NHY of AVI stand; and ZA cannot be included above in the place of the coupling, which is in the GAR of AA, where AVI now stand, receiving the Mochin upon the MAN of the Mazlin. And it is thus found that the Mochin are not received from the self of the Mazlin of AA, but by way of clothing in the Yesodot of AVI in the place of the HGT of AA; and this is discerned as the discernment of the illumination of the first five from above downward, and as a bending of the Rosh from the GAR of AA to the HGT of AA, as above at length. But now, in the Mochin of AVI of Shabbat, the NHY and HGT of AA are included in his very GAR, whereby ZA is found to rise with them to the GAR of AA, to the place of the emergence of the Mochin, and he is included there in the coupling in the self of the Mazlin; and therefore he afterward receives the from-above-downward from the discernment of the Peh [mouth] of AA himself, and he is able to clothe AA, like AVI, upon the HGT of AA, that is, even after his descent to his place. This is not so with the Mochin of YESHSUT, which he did not receive except by way of clothing in the Yesodot of AVI that are in the place of HGT, and there was his Ibur; it is found that after his coming to his place he received the discernment of the from-above-downward only from the Chazeh of AA, which is the Peh of the HGT, and therefore he clothed only the NHY of AA that are from the Chazeh downward. And therefore the Ibur that is for the need of the Mochin of AVI is called by the name of the Ibur of nine months, because there is here an inclusion of all the nine Sefirot of AA, for his VAK are included in the GAR. And this is what he says, “And from this coupling the Ibur was made in nine months, according to the number of the nine Sefirot of AA.” As has been explained.
And this is what he says (in item 193), “And then the internal VAK of ZON were made, and from their internality all the souls, all of them, are drawn.” That is, as written above, that these Mochin are not reckoned as true internality for ZA, because these raisings of MAN are from the discernment of the posterior of YESHSUT, which receive their correction through the ascent of ZA with them to the GAR of AA, which stands in the place of YESHSUT of Nekudim; and the posterior of YESHSUT are thus found to come now into their place, just as they stood before the breaking of the vessels. However, the posterior of AVI of Nekudim do not receive their correction there, for there is the discernment of the HGT of Nekudim, and they need to rise only to the GAR of Nekudim, in whose place the GAR of Atik now stand. And since ZA is ascribed principally to AVI of Nekudim, as above, therefore those Mochin that come to him from YESHSUT of Nekudim are reckoned for him only as the discernment of VAK alone, for the Rosh of YESHSUT of Nekudim is VAK in relation to AVI of Nekudim. And this is what the ARI makes known to us: that although they are the complete Mochin of ZA from the discernment of Mochin of begetting, and are discerned as the main part of his Gadlut for the begetting of souls, nevertheless they are nothing but the discernment of the VAK of the internality, for they are drawn from the discernment of the MAN and the posterior of the Rosh of YESHSUT of Nekudim, while ZA is principally from the first four kings of HGT, which are drawn from AVI themselves of the GAR of Nekudim. See well above, page 511, the passage beginning “The seventh.”
And this is what he says, “And then the internal VAK of ZON were made, and from their internality all the souls, all of them, are drawn,” as has been explained; for although from their internality all the souls, all of them, are drawn — since from the Mochin of Yechida of the Mincha of Shabbat only select individuals are drawn, as written further on — nevertheless there is in these Mochin of AVI nothing but the discernment of the VAK of the internality, and not actual GAR, for the true GAR he must receive from the coupling that is made in the GAR of Atik, which is the place where AVI of Nekudim stand.
And this is what he says (in item 194), “And afterward there was the second Ibur of the Mochin of the internality, and this was in seven months alone. And the matter is that this Ibur is very concealed and lofty, for it is in the secret of the seven lower Sefirot of Atik.” The meaning is that in the preceding Ibur of the internality there was an inclusion of the ZAT of AA in his GAR, and the coupling was in the place of the GAR of AA, for ZA rose with the ZAT of AA to his GAR; and therefore, at the time of ZA’s coming to his place, in the discernment of from above downward, he comes to the place of the HGT of AA, as above. But here, in the second Ibur for the need of the internality, there was made an inclusion of the seven lower Sefirot of Atik in his GAR, and they raised ZA, together with the fallen posterior of AVI, to the place of the GAR of Atik, which is where AVI of Nekudim stand, as above, page 1796, the passage beginning “And the reason for this.” See there. And the coupling was made in the GAR of Atik; and afterward, in ZA’s descent from there to his place, in the discernment of from above downward, he is found clothing the GAR of AA. And these are the Mochin of ZA on Shabbat at Mincha, when he rises and clothes the GAR of AA.
And as for the ARI not counting here the discernment of nine months, as in the first Ibur of the internality, even though here too there was an inclusion of the VAK of Atik in the GAR just as there was there an inclusion of the VAK of AA in the GAR — the matter is that in the matter of the inclusion in the GAR of Atik there is here nothing new, because even in the first Ibur of the internality, at the time when the ZAT of AA are included in his GAR, the GAR of AA rose and were included at that time in Atik, in the GAR, and the coupling for the need of the Mochin of ZA was then made in the discernment of neither erect nor bent, as above (in part 14, page 1602, item 194); the meaning of which is that the coupling is made in the GAR of AA at the time of his inclusion in the GAR of Atik, except that he bends his head in order to use the MAN of the Mazal Nakeh, as written in the Inner Light there. Thus even in the first Ibur he was already included in the GAR of Atik, and nothing new was introduced here, in the matter of the second Ibur, from the discernment of the GAR of Atik.
Rather, the principal novelty that was made here in the second Ibur is the very inclusion of ZA in the ZAT of Atik from the discernment of their own self. For in the first Ibur he was included only in the ZAT of AA from the discernment of their own self, and through the ascent of the ZAT of AA to the GAR he was also included in the GAR of AA, who rose to the place of the GAR of Atik; and therefore, at the time of his emergence from the discernment of the Ibur, he descends to the place of the ZAT of AA and clothes over the HGT of AA, as above. But here, in the second Ibur of the internality, he is included in the ZAT of Atik from the discernment of their own self, and it is they who raised him to the place of the GAR of Atik; and therefore, also at the time of his emergence from the Ibur and his descent to his place, he is found clothing over the HGT of Atik, which is the place of the GAR of AA. And therefore the ARI says that this Ibur is discerned as an Ibur of seven months alone, for there is here nothing new except from the discernment of the ZAT of Atik that ZA took. But the matter of the inclusion of the ZAT in the GAR of Atik is not reckoned here as three months, for they are not in the discernment of a novelty, since in the first Ibur of the internality too he was included in them, as has been explained.
And this is what he says (in item 195), “In those seven of Atik there is no ability to attain at all in the upper half of the Hesed that is in him, but only from his half downward, for the Hesed of Atik is clothed in the Galgalta of AA.” And it is known that the Galgalta of AA divides into two Roshim: that his upper half, which is the discernment of the GAR in him, is the first Rosh of AA, over which the screen of the second restriction, which separates between Radla and AA, has no dominion at all, and it is still reckoned like Radla; and the beginning of the dominion of this screen, which divides between Radla and AA, is over the ZAT of the Galgalta, which are called the air and the second Rosh. And all the Mochin of Atzilut are drawn only from his lower half of the Galgalta, which is the Mocha of the air; but in the first Rosh, which is his upper half, the Mochin are not drawn from there. And this is what the ARI says, “for in those seven of Atik there is no ability to attain at all in the upper half that is in him,” since it is concealed in the first Rosh of AA, as above. And this is what he says, “but only from his half downward,” that is, that lower half which is clothed in the Mocha of the air, from which all the Mochin of Atzilut are drawn, as above. And this matter has already been explained at length in part 13. And see on page 1327, item 72.
And this is what he says (in item 197), “This Ibur of nine months is for the need of the externality of ZA, and he will beget the discernment of worlds; but the Ibur of seven months is for the need of the internality of ZA, that he should beget the discernments of souls.” And this does not contradict what was written above (in item 193), that from the Ibur of nine months all the souls, all of them, are drawn, while here he says that it is for the need of the externality. The matter is that it was explained above that in truth they are not reckoned as Mochin of the internality of ZA, that is, as his GAR, which is called internality; for ZA receives only from the upper AVI of Nekudim, who are in the place of the GAR of Nekudim, from where the four kings of HGT were drawn, from whom is the main part of ZA of Nekudim. But from the Rosh of YESHSUT of Nekudim, which stands in the place of the HGT there, whose from-above-downward was drawn to the four kings TNHYM of Nekudim, ZA receives from it nothing but the discernment of VAK, since it clothes over the VAK of the upper AVI. And these Mochin of nine months, whose coupling is made by way of the inclusion of the ZAT of AA in his GAR, raise only the discernment of the posterior of YESHSUT of Nekudim, which stand in the place of the GAR of AA, which are the HGT of Nekudim. But nevertheless they are reckoned as actual Mochin of Haya, because the level of the coupling is the level of Hochma that comes out upon the Mazlin, as above. And therefore, on the one hand, it is possible to call them the discernment of internality, since they are Mochin of Haya and of begetting, from which in truth all the souls, all of them, come out; and on the other hand, they are nothing but the discernment of the VAK of the Mochin, and there is in them no discernment of the begetting of souls — that is, from the discernment of the Mochin of ZA himself, from the discernment of that which is ascribed only to AVI of Nekudim — for these souls that are born from the Mochin of nine months are the discernment of souls that are drawn from YESHSUT of Nekudim.
And therefore there are in them two discernments. The first is that there are in them Mochin for the begetting of these souls that are ascribed to YESHSUT of Nekudim, and from this discernment it is reckoned as Mochin of internality. And the second discernment is that there are in them Mochin of begetting for the discernment of worlds, which are ascribed to AVI of Nekudim. For since YESHSUT is the discernment of VAK to those AVI, therefore ZA is fit to beget also from the discernment of the VAK of Nekudim, but only from the discernment of their external ones, which is called worlds. In such a way that the discernment of souls he begets only from those ascribed to YESHSUT, but the discernment of worlds he is able to beget also from those ascribed to AVI. And this is what he says, “This Ibur of nine months is for the need of the externality of ZA, and he will beget the discernment of worlds.” That is, as has been explained, that from the discernment of the main part of ZA himself, which is drawn only from AVI, they are discerned as VAK alone; and nevertheless he is able to beget the discernment of worlds, because YESHSUT is always the discernment of the VAK of AVI.
And this is what he says (in item 198), “But the Ibur of seven, etc. And the matter is that for the need of the internality of ZA it was necessary that the nine Sefirot of AA should be bound to the seven of his own Galgalta.” That is, as above, that this is done by way of the inclusion of ZA in the ZAT of Atik in the discernment of their own self; for then he is able to receive from the discernment of his inclusion in the coupling that is in the GAR of Atik, and he is found receiving the discernment of the from-above-downward at the time of his clothing the GAR of AA, in the place of the four kings of HGT of Nekudim, as above. And this matter of inclusion in the ZAT of Atik, he receives it from the seven corrections of the Galgalta, where the ZAT of Atik are clothed and shine. And this is what he says, “it was necessary that the nine Sefirot of AA should be bound to the seven of his own Galgalta,” for then he is able to clothe even after his descent to his place, as above at length.
And this is what he says, “And these seven of the Galgalta: four of them are the discernment of surrounding ones, and three of them are the discernment of Mochin.” That is to say, that these Mochin which he receives divide into internal ones and surrounding ones, in that in the discernment of the surrounding ones they are four Mochin, HB HG, and in the discernment of the internal ones they are only three Mochin, for HG become as one in the discernment of the Daat when they clothe in the discernment of the internality of ZA, as above in parts 13 and 14.
And this is what he says (in item 199), “And these will clothe below in Tifferet, inside the Mochin.” That is to say, that these three Mochin clothe inside ZA, who is called Tifferet, in the internality of the Mochin; but the four Mochin do not clothe inside ZA, but rather remain as surrounding ones.