Parte 16 · Capítulo 94
El texto del Ari
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- And by this you will understand why, throughout the Zohar and the Tikkunim, the world of Assiya is called the place of the Klipot. And it is for the aforementioned reason: for it is true that Assiya itself is completely holy, but it descended to the place of the Klipot, because this is not the true place fitting for it.
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And we must remember what has been explained so far regarding the three discernments that are to be discerned in BYA: the first is the place of BYA; the second is the essence of the three worlds BYA; the third is the essence of the shells. And it is known that the place of BYA was made after the ascent of the concluding bottom Hey to the place of Bina of the Guf [body] of the Partzuf Nekudot of SAG of AK, which is the point of the Chazeh [chest] of this Partzuf; and she ended there the line of Ein Sof, so that from there and below a vacant space was made, like the place beneath the Sium of the feet of AK in the first restriction. And thus it is found that the part from the Chazeh and below of this Partzuf became a vacant space void of Ein Sof, like the point of this world — as above in the words of the ARI (in this part, items 3 and 4), that then they were regarded as having descended from beneath the feet of AK, that is, to the point of this world. See there in the Inner Light. And these TNHY of the Nekudot of SAG of AK became the place where the three worlds BYA and everything in them were destined to expand.
And the second discernment is the substance of the worlds, the Partzufim [pl. of Partzuf] and the souls that are called by the name BYA. And behold, they are the discernment of the posterior of the Gadlut [greatness/adulthood] of the ZAT of Nekudim before the breaking of the vessels, which expanded below the Parsa into the place of BYA, and broke and died; and they also caused the anterior vessels of the ZAT — that is, those that came out at the time of the Katnut [smallness/infancy] of Nekudim — to die as well, because of their joining with the posterior vessels, as is known. And behold, if those posteriors of the Gadlut of the ZAT of Nekudim had not expanded into BYA, but had come out in Atzilut in the manner of the ascent of BYA to Atzilut, as before the sin of the Tree of Knowledge or on Shabbatot, behold, certainly they would have endured and would not have died. And know that this is all our work in the course of the six thousand years: to sort once more these posterior vessels of the Gadlut of the ZAT of Nekudim, to draw into them again the lights of Gadlut, as they had before the breaking — but with such corrections that they will no longer expand into the place of BYA, as at the time of the breaking of the vessels, but in such a way that they will rise upward in Atzilut, so that they will not break any more.
And the principal ones among them are two corrections: the first is called the concealment of the inner AVI, which means not to draw any more the GAR [first three] of Haya that expand from above downward, for then they would expand again to the place of BYA, but only to draw the VAK [six ends] of Haya, which illuminate only in the discernment of from below upward, which is called the revelation of Hassadim of the NHY, which are the VAK of the Guf; but the GAR of the Guf, which are HGT, always remain in covered Hassadim, that is, without the illumination of Haya, for the GAR of the Guf need to receive from the GAR of the Rosh [head]. And since the GAR of Haya, which are the inner AVI, were concealed, HGT can no longer receive the discernment of Haya; and because of this the illumination of Haya expands only from below upward, like the nature of the NHY, and they no longer pass over the boundary of the Parsa, but come out in Atzilut itself. And the second correction is the concealment of the Malchut of the first restriction within Radla [the unknown head], and all the Mochin of the six thousand years come out only upon the discernment of the Yesod of Malchut; and because of this, even at the time of the illumination of AB, which lowers the bottom Hey to Malchut, it is not to Malchut herself, but only to the Yesod; and this guards the Mochin so that they will not expand below the Parsa, as in the case of the breaking of the vessels.
And by the power of these two corrections, all the posteriors of the Gadlut of the ZAT of Nekudim that came out before the breaking of the vessels are sorted again, and they again receive the lights of Atzilut, and nevertheless they endure and are not broken; and this is because they now come out in Atzilut itself, above the Parsa, for these two corrections guard them. As explained.
And with this you will understand what the Zohar and the ARI say, that Adam HaRishon had nothing at all of this world. And likewise what the ARI wrote above (in this part, item 45), that before the sin the worlds were in the secret of Beria. For it has been explained that the discernment of Malchut was concealed in Radla and is not revealed, throughout the six thousand years, in the discernment of coupling. And this is the secret of the 288 sparks that are sorted by Aba, as brought above in Part 10; for the kings who died, in their totality, comprise 320 sparks, which are eight kings, in each of which are forty discernments; and the illumination of Aba brings down the Malchuts that are in each Sefira of them, which are thirty-two discernments called the heart of stone, which is the discernment of waste that is not fit for anything. For they need a coupling upon the Malchut of the first restriction, and she was concealed in Radla. And therefore only 288 sparks can be sorted, which are only the nine first ones of each Sefira, lacking Malchut; however, without Malchut it is impossible for any degree to come out, and therefore every sorting requires a coupling of AVI, for then Ima illuminates thirty-two sparks of Malchut of her own, that is, from the Malchut of Ima, and she completes the 288 to the number of 320 sparks. And this applies to every degree that rises and is sorted from BYA, as written there; and see page 975, answer 17.
Thus every degree that is sorted from BYA into holiness has nothing at all of the discernment of this world there, for this world is the Malchut of the first restriction, empty of all light, and she is the discernment of the heart of stone, which is pushed away from every degree of holiness through the illumination of Aba, as above; and the discernment of the Malchuts of the degree is none other than the Malchut of Ima, who completes the 320 sparks, as above. And therefore Adam HaRishon too, who was sorted together with the Partzufim of BYA, likewise had nothing at all of the discernment of this world. And this is the secret of the ARI’s saying that all the worlds were in the secret of Beria before the sin: for the Malchuts of every degree were the discernment of the Malchut of Ima, who is called Beria, and from her came the power of the Sium of the worlds and the Partzufim, and likewise of the Neshama of Adam HaRishon, as above.
Now we shall explain the third discernment that is to be discerned in BYA, which is the shells. For all that could not be sorted of the posterior of the Gadlut of the ZAT of Nekudim, in the course of the six thousand years, these were called shells, which means that they are not fit for any sorting. And behold, it has been explained that all the Malchuts were pushed away from the sortings in the secret of the heart of stone; therefore all these Malchuts that remain after the sorting of all the degrees of BYA are regarded as shells, for there is no more sorting in them for holiness, because of the concealment of the bottom Hey of the first restriction within Radla. And apart from these Malchuts there is also the discernment of the GAR of Haya, from which it is impossible to sort in the whole course of the six thousand years, because of the concealment of the inner AVI, as above; for therefore they illuminate only the VAK of Haya. And it is known that there is an inverse relation between vessels and lights, for every VAK is clothed in the vessels of HBD HGT; thus, because of the concealment of the inner AVI, the NHY of the vessels of the discernment of Haya are lacking, and the GAR of the lights. And it follows that the discernment of the NHY of the vessels also cannot be sorted in the course of the six thousand years, and they too became shells. In such a way that the world of Yetzira, which is the discernment of ZA, which has no correction of GAR except in the light of Haya, as is known, is not fit to draw anything but the VAK of Haya in the vessels of HBD HGT; and it is found that the four lower ones of Yetzira are never sorted in the whole course of the six thousand years, and became shells that are fit for nothing. And behold, it has been explained that the discernment of the four lower ones of Yetzira, and all these ten Sefirot of Assiya that served in the posterior of the Gadlut of Nekudim, became shells.
And accordingly, the aforementioned place of BYA, in which the seven kings who died fell, is found to divide into HBD HGT NHYM, in which HBD is the place of Beria, and HGT is the place of Yetzira, and NHYM is the place of Assiya. And it is found that only the vessels that fell in the place of HBD were all sorted into holiness; but the vessels that fell to the HGT of the place of BYA, which is Yetzira, could not all be sorted into holiness, since the GAR of the lights and the TNHY of the vessels are lacking, because of the concealment of the inner AVI. Thus the sorting of the vessels of Yetzira of the place of BYA ended at its Chazeh, and from its Chazeh and below nothing was sorted of the vessels that fell there, for they became shells. And from the NHYM of the place of BYA, which is the Assiya in it, not even a trace was sorted, for there the Malchuts fell, all of which were pushed away from holiness in the secret of the heart of stone, as above. And it has been well explained that the fourteen Sefirot of the place of BYA are full of shells, for nothing was sorted of the vessels that fell there. For they are not fit for any sorting in the whole course of the six thousand years, and they all became shells.
And behold, it has been well explained that the three worlds and the Neshama of Adam HaRishon, from the discernment of the substance of their emanation, had nothing in their vessels — neither from the discernment of the four lower ones of Yetzira, nor from the discernment of the ten Sefirot of Assiya of the vessels of the ZAT of the Gadlut of Nekudim. And therefore even at the time of the first discernment, in the time of their Katnut, they ended at the Chazeh of the place of BYA, that is, with the end of the sixth Sefira of the world of Yetzira of now. For the four lower ones of Yetzira became shells, by reason of the concealment of the inner AVI, and it is found, because of this, that the world of Yetzira truly lacked the NHYM of its vessels, and consequently lacked the GAR of its lights. And from this you will understand why the world of Yetzira, even in the third discernment, on the eve of Shabbat at twilight, could not rise above ZA of Atzilut, which is the level of VAK without a Rosh; and this is because it has only HBD HGT of vessels, and cannot receive but the VAK of Haya, which is the level of ZA. And likewise the whole world of Assiya that was sorted then was not from the true Malchut, but only from the Malchut of Ima, which is the secret of the thirty-two holy sparks that complete the 320 sparks at the time of the coupling of AVI, as above. But from phase four, which is the discernment of the point of this world, there was nothing in this world of Assiya. And remember this.
And it is found that before the sin of Adam HaRishon the worlds and everything in them were in the discernment of freedom from the angel of death, which means that there was no possibility for the shells to mingle any more with the holiness, because of which the lights would depart and the vessels would die, as in the case of the breaking of the vessels; for these two corrections mentioned above, which are the concealment of the inner AVI and the concealment of the bottom Hey in Radla, guarded the boundary of the Parsa, as above. However, certainly this is not to be regarded as the discernment of “He will swallow up death forever,” for the discernments of the shells are still found in the four lower ones of Yetzira and the ten Sefirot of Assiya, which are called death. But although the existence of death was there, nevertheless the holiness was in the discernment of freedom from the angel of death, as above; and had it not been for the sin of Adam HaRishon, there would no longer have been any discernment of death in the worlds, which means the departure of the lights from the vessels, as explained.
And after Adam HaRishon sinned with the Tree of Knowledge, he again brought death to the worlds, as at the time of the breaking of the vessels; for he again caused the mingling of the Malchut of the vacant space within the vessels of holiness, and immediately the lights departed from the vessels and all the sortings fell to the place of death. In such a way that the matter of the sin of the Tree of Knowledge is entirely equal to the breaking of the vessels of the seven kings, except that this was in the worlds, and that in the souls. For so the ARI wrote in Sha’ar HaHakdamot [Gate of the Introductions], at its end, in the Likutim [Gleanings], page 409, column 2, in the middle of the passage beginning “However, you must know,” and these are his words: Already the MAN [Mayin Nukvin] of Ima, and of the Nukva of Arich, and of the Nukva of Atik, all of them were sorted completely, even in the discernment of face to face, and there remained to be sorted only the MAN of Malchut of the discernment of face to face alone, etc., and the shells were still gripping the holiness; and when he coupled on the eve of Shabbat, while ZON were still back to back, he caused the upper coupling of ZON to return then face to face, and the serpent was still gripping there, and this is the Tree of Knowledge of good and evil, for the HG in Daat, which are the ones that descend at the time of the coupling, were still good and evil below, in the kings that had not been sorted; and when they rose in the secret of the coupling on the eve of Shabbat, they were composed of good and evil, for they could not be completely sorted; and this is the secret of the serpent that cast filth into Eve, and then the serpent ruled over the holiness; and then even everything that had already been sorted, etc., returned to being spoiled and was mingled with the shells, etc., and understand this very well, for these are like the first kings, all of whom are the discernment of seminal emissions without coupling; and this is the secret of the Tree of Knowledge in its exact form. End of quote. Thus it is explicit that the Tree of Knowledge and the breaking of the vessels are one matter, that is, the discernment of seminal emissions without coupling. And behold, the ARI said many discourses on the matter of the Tree of Knowledge; yet here he concluded that this is the secret of the Tree of Knowledge in its exact form; therefore these words are worthy of the utmost attention.
And at first glance this is puzzling, for here the ARI wrote that the sin of the Tree of Knowledge was after the third discernment, on the eve of Shabbat in the afternoon, when all the worlds had already been sorted and corrected in the place that is fitting for them to be always; and even the six lower ones of Assiya had already ascended to Atzilut, above the Parsa, and Yetzira and Assiya, who stand in the place of ZON, had returned in the discernment of face to face. And there he wrote that even ZON were still back to back at the time of the eating of the Tree of Knowledge, and this was the cause of the whole sin and corruption. And likewise we must understand the matter of the MAN of Malchut that had not yet been sorted — what they are.
And with what has been explained it is well understood that the matter of the MAN of Malchut is the discernment of the aforementioned heart of stone, which was pushed away from all the vessels and Partzufim of BYA, and in their place came the thirty-two holy sparks of the Malchut of Ima, as above. And this is what he says there, that only the MAN of Ima had been sorted; and likewise above he says that all the worlds were in the secret of Beria, and therefore the world of Yetzira rose only to the place of ZA, that is, VAK without a Rosh, for it lacked the four lower ones, called NHYM, and through this it lacked the GAR of the lights, as above. And although it was then in the discernment of face to face with Assiya, it was only face to face from the discernment of the GAR of Neshama, for the reason that the world of Assiya was only from the discernment of the MAN of Ima, which suffices for ZON only for the GAR of Neshama and not for the GAR of Haya. And in exactly the same way it was also with the upper ZON, both of which had already risen then to the place of the GAR of AA, face to face, and nevertheless they were in the discernment of face to face only from the discernment of Neshama; but from the discernment of Haya, ZA lacked the four lower ones of the vessels, which had become shells within the part from the Chazeh and below of the place of BYA, as above. And likewise the Nukva of ZA lacked the discernment of her own MAN, for these had become shells within the Assiya of the place of BYA, as above. However, their whole correction was then in the discernment of the Neshama of Yechida, which leaves the part from their Chazeh and below back to back. And this has already been explained at length above, on page 1916, the passage beginning “The Tree of Knowledge,” study it there well, throughout the continuation.
In such a way that the matter of face to face of ZON is from the level of Neshama, but from the level of Haya and Yechida they remained back to back; and therefore there is still a grip for the shells among the attached ones — that is, those who are forbidden in coupling from the discernment of Haya and Yechida — for then the lights would draw after them the vessels from the fourteen Sefirot that are from the Chazeh and below of the place of BYA, which became shells, and would cast them down to the place of death.
And this is what he says: “and the matter on the eve of Shabbat was while the MAN of Malchut had not yet been sorted” — for because of the concealment of Malchut in Radla it was impossible to sort the discernment of the Malchuts of the 320 sparks, as above, for they became shells. And this is what he says: “and when he coupled on the eve of Shabbat, while ZON were still back to back, he caused the upper coupling of ZON to return face to face, and the serpent was still gripping there” — for even the upper ZA, who is in the place of AA, did not have the discernment of Yechida there, but only from the discernment of the GAR of Neshama, which leaves the part from his Chazeh and below in the discernment of back to back; but from the discernment of Haya of Yechida he was still in VAK lacking GAR, since his four lower ones could not be sorted by reason of the concealment of the inner AVI, and they became shells. And all the more so the Nukva of ZA, who completely lacked the discernment of her own MAN. And therefore, through the eating of the Tree of Knowledge, he caused a coupling of ZON face to face at a time when the serpent was gripping there. Meaning: that the level of the lights draws to them the vessels ascribed to them; and since Adam HaRishon caused the emergence of a coupling from the level of ZON face to face of the light of the GAR of Haya and of Yechida, immediately these lights drew the vessels of the fourteen Sefirot of the shells that are ascribed to these lights, that they might receive. And they would clothe the light, and it is known that the shell of phase four is called the serpent; and it follows that he raised the serpent so that it would grip above, in the place of the NHY of ZON, that is, a complete grip, to make NHY for ZA from the four lower ones of Yetzira, and likewise for the discernment of the NHY of the Nukva to be made from the ten Sefirot of Assiya of the shells. And this is what he says, that by returning ZON face to face he caused a grip for the serpent there, which includes the shells of phase four.
And this is what he says: “for the HG in Daat, which are the ones that descend at the time of the coupling, were still good and evil below, in the kings that had not been sorted” — for the lights that come out at the time of the coupling are called HG in Daat, and they are the ones that draw to themselves the vessels ascribed to them, and descend and clothe in them; and by reason of their descent into the shells, into the fourteen Sefirot, as above, which are the kings that had not been sorted, called shells, as above, behold, these HG were made, through this descent, into the discernment of good and evil. And this is what he says: “and this is the secret of the serpent that cast filth into Eve, and then the serpent ruled over the holiness” — that is, as above, that through its receiving the lights ascribed to it, it became ruler over this holiness, that is, over the lights that it received.
And this is what he says: “and even all that had already been sorted, which is the MAN of Ima, and all the more so the MAN of Rachel, it too returned to being spoiled and was mingled with the shells” — for the MAN in general, which are the Malchuts of Ima that complete the 288 to the 320 sparks, have two discernments in them: namely, the discernment of Leah and the discernment of Rachel. And he says that all these MAN that had already been sorted and completely separated from the heart of stone, which is the discernment of the Malchut of the first restriction that became a vacant space, as above — behold, now, because of the ascent of the serpent and its receiving the HG of Daat that descended from the coupling, as above, behold, again the discernment of the Malchut of the vacant space, which is the discernment of the serpent, was mingled within the MAN of Ima; for since both of them are discernments of Malchuts, they became mingled and joined with one another, and through this all the vessels of holiness that had already been sorted and had risen from BYA to Atzilut were flawed, and the light in them departed immediately to its source, and the vessels and the sparks fell to the shells. And those vessels of the Partzufim of BYA that the flaw did not touch so much, as written below, which are all the Partzufim of the three worlds BYA that remain, descended below the Parsa, until Yetzira and Assiya descended to the permanent dwelling of the shells, that is, to the part from the Chazeh and below of the place of BYA, and were clothed in them. As written below.
And this is what he says: “and understand this very well, for these are like the first kings, all of whom are the discernment of seminal emissions without coupling” — for he drew the lights at a time when the MAN of Malchut had not yet been sorted, and so there was no Nukva there that was fit to receive those lights, and therefore the shells received them — that is, the vessels that had not yet been sorted, which are called shells. However, in the future to come, when the Malchut that was concealed in Radla is revealed, in the secret of the verse “the stone that the builders rejected has become the cornerstone,” behold, then there will be a Nukva prepared to receive the lights of the GAR of Haya and Yechida, for the MAN of Malchut of the first restriction will also be sorted, and then the lights will come out in a coupling of male and female. This was not so at the time of the breaking of the vessels, for then the lights of the GAR of Haya and Yechida were drawn without a Nukva prepared to receive — that is, before the MAN of Malchut were sorted; and likewise in the eating of the Tree of Knowledge, in which he also drew them before the MAN of Malchut were sorted, it is found that they came out from the male at a time when he had no Nukva prepared to receive them, and therefore they came out in the secret of a drop of seminal emission, from a male without a female, and the shells received them, as above. And therefore they were called seminal emissions without the coupling of male and Nukva. However, there is a strong difficulty here: since, according to what has been explained, the sin of the Tree of Knowledge and the breaking of the vessels are one matter, if so, why was it that there, in the breaking of the vessels, even the anterior vessels of ZA were broken and nothing remained, whereas here, in the sin of the Tree of Knowledge, not only did the anterior vessels of ZON all remain whole in Atzilut, which are called VAK and a point, but also the Partzufim and the worlds of BYA remained whole in their holiness as before, except that they descended below the Parsa of Atzilut into the place of BYA, but they were not broken at all whatsoever. And one must understand this.
And the answer is that for this matter an additional correction was made in the world of correction, which is called Ibur [impregnation], for through the Ibur of every Partzuf in the womb of its mother, a correction of the lines is made in them, and they are tied together through the lights of AVI, so that no corruption will ever occur in the anterior vessels in them through the act of the lower ones, as written in Parts 10 and 11. See there. And this is what is called the first Ibur, which means the correction of the anterior vessels of every Partzuf, and it is always regarded as the self of the Partzuf, as much as is sufficient for it, which is the lights of VAK in the vessels of HBD HGT down to the Chazeh, and it is what is called VAK and a point. And there is also a second Ibur, which is for the need of the Mochin of GAR; however, they are not principal in the Partzuf, but go up and down according to the act of the lower ones, as written there at length. And the first Ibur is always done through the upper one, for the AHP of the upper one correct the GE of the lower one, for then there is no existence at all for the lower one that could help itself, for the first Ibur begins to sort it and bring it out of the shells. Unlike the second Ibur, which is through the ascent of the MAN of the lower one itself, for it rises as MAN to its upper one, and upon the MAN that it raised the Mochin come out for it there.
And this is the whole difference between the breaking of the vessels and the flaw of the Tree of Knowledge: for there, in the ZAT of Nekudim, there was no correction of the lines in them; rather, they came out separated in one line, one beneath the other. And therefore the anterior vessels were broken there too. Study it there well. And therefore the flaw of the Tree of Knowledge did not rule over anything that came out in the three worlds BYA from the discernment of the first Ibur, that is, from the discernment of the Katnut that came out in the first discernment that the ARI wrote of here; and just as the anterior vessels remained whole in ZON of Atzilut, which are VAK and a point, so too remained all the anterior vessels of the worlds BYA, which are the vessels of HBD HGT in them down to the Chazeh, that came out in the first discernment at the time of the birth of the Neshama of Adam HaRishon.
However, they could not remain in Atzilut as they were before the sin, for previously there was a complete separation between the holiness and the shells; and although the Parsa of Atzilut was not nullified, nevertheless there was in it nothing of the discernment of the bottom Hey, but only of the discernment of the Malchut of Ima. And in the same way the point of the Sium of BYA, which was then in the first six of Yetzira at the Chazeh, had nothing in it of the discernment of the bottom Hey, but only the discernment of the Malchut of Ima, as above, for all the thirty-two Malchuts that completed the 320 sparks were all from Ima. See there. And therefore Beria was able to clothe ZA of Atzilut, and the first four of Yetzira were able to clothe the Nukva of Atzilut, for the level of VAK in them they received from Ima in the clothing of the Nukva of Atzilut, and therefore they clothed ZON of Atzilut.
Not so after the sin of the Tree of Knowledge, when the serpent cast filth into the upper Eve, which means that the discernment of the Malchut of the vacant space was mingled within the Malchut of the Nukva, who had been from Ima, as above. See there. Behold, this caused the ascent of the bottom Hey in the Nikvey Einayim in all the Partzufim that descended again to the degree beneath them, until the AHP of the Guf of ZON, which are the TNHY of ZA, and all the nine lower ones of the Nukva descended again to the place of BYA; behold, necessarily all the three worlds of BYA descended with them to beneath the Parsa of Atzilut, for all of BYA are the discernment of the NHY of ZA and the nine lower ones of the Nukva. And therefore HBD HGT of BYA, which are their anterior vessels, were clothed in the HBD HGT of the place of BYA, and their posterior vessels, which are the four lower ones of Yetzira and their ten Sefirot of Assiya, descended to the fourteen Sefirot of the shells, that is, to the part from the Chazeh and below of the place of BYA. And although the fourteen Sefirot of BYA are vessels sorted from the MAN of Ima, and there is nothing in them of the discernment of the Malchut of the vacant space, and they were already corrected in the Ibur through the lights of Ima in such a way that there is no longer any grip in them whatsoever for the shells, as above, nevertheless, since these fourteen Sefirot of the shell received into themselves an admixture also from the Malchut of Ima, through all the posteriors of the upper Mochin that fell into them, therefore their form became equal to the Malchut of Ima, and they attained the power to clothe these fourteen Sefirot of BYA of holiness. And therefore Beria and Yetzira down to the Chazeh, which are all anterior vessels, had the power to remain above the fourteen Sefirot of the shells; but the four lower ones of Yetzira and the ten Sefirot of Assiya of holiness, which are posterior vessels, descended and were clothed in the shells.
And this is what he says: “It is true that Assiya itself is completely holy, but it descended to the place of the shells” — that is, as explained, that Assiya itself is entirely from the discernment of the MAN of Ima and from the correction of the lines of the first Ibur, in such a way that there is no grip whatsoever of anything in it for the shells. Rather, it descended to the place of the shells, and this is because the shells attained the power to clothe them and to become equal to them, like a monkey in front of a man. For this causes a great flaw to those who receive from the ten Sefirot of Assiya of holiness, for they are compelled to receive their abundance through the shells that clothe them, and it is found that their abundance, which they receive within the powers of the shells, becomes mingled and becomes good and evil, and we need extra caution to separate the evil and to receive only the good. And this is the secret of the mixture of holiness in the shell that is said of the world of Assiya. And understand.