Partie 6 · Chapitre 6

Le texte du Ari

Ensuite, il a voulu amener l'extériorité des MA et BON intérieurs en lui vers l'extérieur, par la suite toutes les phases intérieures de SAG, dissimulées dans les MA et BON intérieurs, se sont élevées et MA et BON intérieurs se sont élevés avec elles. Ainsi, ces MA et BON sont leur MAN, aux goûts des SAG eux-mêmes, qui ne sont pas revêtus à l'intérieur de MA et BON. Ils sont dans le rôle de AvI pour YISH'SOUT, puisque comme AvI supérieurs font un accouplement pour ZON, et YISH'SOUT sont incorporés avec eux, ainsi c'est ici, les goûts de SAG font un accouplement avec tout AB. De plus, les Nekoudot, les Tagim et les lettres de SAG se connectent avec eux et leur sont subordonnés. Par conséquent, ils ne portent pas de nom, comme YISH'SOUT mentionné. Puis ils engendrent la phase de BON de l'extériorité et leur vêtement vers l'extérieur. Ainsi, la femelle était maintenant née en premier.

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1All the inner Behinot SAG, concealed in the inner MA and BON rose. This issue of ascent is as the ascent of the Orot in Histalkut Aleph in the inner AK, and as the ascent of the Orot de Histalkut Bet in Partzuf AB. It implies a complete Hizdakchut of the Masach from its entire Aviut until it equalized with Behinat Masach de Rosh. This Hishtavut means that the Masach and all the Reshimot contained in it rose to Malchut de Rosh and incorporated in her in the Zivug of the Rosh.The same occurred in this Partzuf SAG, for after it is Matei in Malchut de SAG, meaning when the Masach had been purified into Komat Malchut, it too came from there was completely purified from its Aviut. It equalized entirely with Malchut de Rosh and the Zivug stopped from the Partzuf, and all the Orot left to the Maatzil, as has been explained above (Part 4, Chap 4, Ohr Pnimi, item 50).It’s been explained there that the Orot leave Reshimot after their departure. It has also been explained that the as the Masach passes from Sefira to Sefira during the Hizdakchut, until it is completely purified and comes to the Rosh, becomes contained in those Reshimot.It follows, that the Orot de SAG that clothed in the inner ZON, these Orot that have already mixed with the Aviut de Behina Dalet in the Kelim below Tabur, left Reshimot behind them although they have departed. These Reshimot de Behina Dalet mingled in the Masach that rose to Malchut de Rosh, so that when the Masach rose to Malchut de Rosh, it brought those Reshimot of the inner ZON along with it, called the inner MA and BON.It is written, “In that state all the inner Behinot SAG, concealed in the inner MA and BONrose.” This applies to the Reshimot of the lower nine Sefirot de SAG itself, clothed and concealed inside the Reshimot of the inner MA and BON from Aviut de Behina Dalet.The Reshimot de Orot de SAG are contained and mixed in Reshimot de MA and BON. Because of that they rose and mingled together with the Masach de SAG to the Malchut de Rosh, and there incorporated in the Upper Zivug, as he will explain henceforth.We might ask: but it has been explained that Partzuf SAG remained in Behinat permanent Matei ve Lo Matei. How then, does he say here that in SAG there is also the Histalkut of all the Orot to the Rosh.Indeed, you already know that there is no absence in the spiritual, and all the changes we discern in the spirituals are but additional forms, without the former Tzura ever being canceled. It is the same here, for though there is a matter of Histalkut Orot here too, after the Orot de SAG mixed with the inner MA and BON, the perpetual Tzura of Matei ve Lo Matei still remains in tact.
2And the inner MA and BON rose along with them. It has already been explained above that the Reshimot de SAG mingled with the Reshimot of MA and BON, and all were incorporated in the Masach and rose along with it to the Rosh.
3MA and BON are their MAN. The Masach ascends to Malchut de Rosh to mingle there in the Zivug of the Rosh, to be renewed and expand from there to a new Partzuf as in the previous two Partzufim, AB and SAG. This Masach has now acquired a new name, which is MAN, the initials for Mayin Nukvin (Aramaic – Female Waters).It is so for the reason explained above that two kinds of Reshimot mingled here in one another: the Reshimot de Orot de SAG, being Behinat Aviut de Behina Bet, with the Reshimot of the Orot that clothed the inner MA and BON. Those are, in turn, Behinat Aviut de Behina Dalet.It is known that Behina Bet is the first Hey of HaVaYaH, and the Aviut de Behina Dalet is the last Heyof the name HaVaYaH, which are two females. When the Masach rises to mingle in the Zivug of the Rosh, it mingles with these two females together. For that reason it is now called Mayin Nukvin, in plural tense, since it is incorporated of both females.Know, that this connection caused the making of ten Kelim in the ten Sefirot, and the Tikun of two Kavim. This is the meaning of the association of Midat ha Rachamim with Din: the first Hey is Midat ha Rachamim, and the last Hey is Midat ha Din. Now they came together in the Masach, in a single Zivug.It is written, “these MA and BON are their MAN.” it means that they induced the matter of the MAN that was renewed from here on in the Olamot, because they are the ZON of the inner AK, reaching up to Keter due to the Behina Dalet in it.They were incorporated and came in the Reshimo de Behina Bet which come from the Orot de SAG, and were brought together in the Aviut in the Masach. At that time they were called MAN.Know, that from the moment they were joined, they never again parted. The only differentiation in them is in the Pnimiut and Hitzoniut. Sometimes Behina Dalet is inside and Behina Bet or Behina Aleph is on the outside, and sometimes Behina Bet is in the inside and Behina Dalet is exposed without, as was here the first time they joined.The Rav writes here, “the inner Behinot SAG, concealed in the inner MA and BON.” Thus, Behina Bet is concealed inside, while Behina Dalet is uncovered outwardly. This will be explained further in its place.
4Their MAN, to the Taamim de SAG themselves, which are not clothed inside MA and BON. It has been explained above that the Taamim de SAG, being the Orot in Kli de Keter de Guf de Partzuf SAG, must end evenly with the Sium Raglaim of AB, meaning above Tabur. This is because the Zachar clothed in Kli de Keter has Komat Hochma, as does AB.It follows, that the Orot of Taamim de SAG are not clothed in MA and BON below Tabur. This is why it says that they became MAN to the Taamim de SAG themselves, which are not in MA and BON, namely the ZON in Kli Keter de Guf de SAG, ending above Tabur. The matter of it being made here and the Ohr that was drawn because of it will be explained later in its proper place.
5AVI to YESHSUT. This syllogism must be thoroughly understood, as there are two very different halves of SAG here. Those are the Upper half of SAG, which is Kli de Keter de Guf de SAG, called Taamim, ending above Tabur and not descending and mixing with the inner MA and BON. It remains in its Aviut of Behina Bet, and Behina Gimel of Hitlabshut.The lower half of SAG, meaning the lower nine Sefirot from Hochma down is called Nekudot de SAG. It descended and mingled with the inner MA and BON and two kinds of Aviut were mingled in it: that of Behina Bet and that of Behina Dalet together.He says that its Upper half, which did not mix with Behina Dalet, is called Upper AVI, and its lower half, which was mixed with Behina Dalet as MAN, is called Israel Saba ve Tvuna. Remember these names well for the Rav uses them all throughout the rest.Know, that this is the root of the division of AVI to two Partzufim, called AVI and YESHSUT. Both emerge as AHP that came out, meaning Se’arot Dikna, and these AHP already receive from the lower half of SAG, corrected with MAN. However, because they are ten complete Sefirot of Rosh, where AVIare from Behinat Nikvey Eynaim and up, they are still not considered incorporated in the MAN.This is so because the Masach de MAN is erected below them, meaning in Nikvey Eynaim, and the Aviut does not operate at all from below upward. However, since YESHSUT is considered the AHP of the Partzuf, extending from Nikvey Eynaim down, where Masach de MAN already operates on them, YESHSUT are ascribed to the lower Partzuf de SAG, that’s already mixed with Behina Dalet.
6Upper AVI mate for ZON and YESHSUT are contained in them. The matter of AVI and YESHSUT de Atzilut has already been explained. They are considered a single Rosh of Eser Sefirot GE and AHP. They were divided into two halves of the Rosh through the ascent of the lower Hey to Nikvey Eynaim. The Upper part, Galgalta and Eynaim, is not considered connected with Behina Dalet in the Lower Hey yet, since she is below the Eynaim. It is called AVI.The other half of the Eser Sefirot de Rosh, which are the AHP below the lower Hey in the Nikvey Eynaim, is considered connected with the Behina Dalet in the lower Hey. Hence, they are regarded as Guf, which receives from the Nikvey Eynaim of the Rosh from above downward.These two halves of the Rosh join together into a single Partzuf for the procreation of ZON. It is so because that lower Hey in Nikvey Eynaim returns and descends to the place of the Peh, to Malchut of the Rosh, the AHP return to the Rosh as well and unite with AVI into a single Behina of Eser Sefirot de Rosh. Then they beget Mochin for ZON de Atzilut.It is written, “As Upper AVI mate for ZON and YESHSUT are contained in them, so here the Taamim de SAG mate with the entire AB. Moreover, the Nekudot, Tagin and Otiot de SAG join them and annul before them.”Explanation: the issue of the birth of Mochin de ZA has been explained above. AVI join with YESHSUT into a single Rosh, and the Zivug is done on Masach de Behina Bet in the general Peh of this Rosh. The Eser Sefirot that come out on this Masach have Komat GAR de Bina, which become Mochin and GAR for ZA.However, it is not so for the purpose of Ibur ZA, meaning the Katnut of ZA. Although this Zivugshould be made in AVI too, which are always Behinat Rosh, here YESHSUT are mixed with AVIbecause the drop of ZA contained in NHY de AA ascends and mingles in Masach de YESHSUT.YESHSUT, in turn, are incorporated in AVI, and the Zivug takes place in the Masach de YESHSUT, incorporated as MAN in Masach de AVI. The Koma emerging on this Zivug is close to Behina Aleph, lacking GAR, and then ZA comes out without Mochin, but only as Behinat Guf.In the beginning, only Behinat Katnut de Nekudim emerged, like the above ZA de Atzilut. Hence, Nekudot de SAG, mixed with Behina Dalet, rose and mingled within the Taamim de SAG. Those, in turn, did not mix with Behina Dalet and are regarded as Upper AVI.The Taamim de SAG rose to Rosh de SAG with the MAN of the Nekudot and the Zivug was made on the MAN de Nekudot, incorporated in the Taamim, not on the Behinat Masach of the Taamim. Then MAN rose to the Eynaim, which are Behina Aleph, because the Ohr Hozer ascending from Hochma to Keter extends only Komat ZA, and it is this Koma which descended from Tabur down once more to the Eser Sefirot de Nekudim.It is written, “Moreover, the Nekudot, Taginand Otiot de SAG join them and annul before them.” This is so because the lower nine of SAG, which are Hochma, Bina, ZA and Malchut, are called Nekudot, Tagin, Otiot. Nekudot are HB, Tagin are MA, meaning ZA, and Otiot are BON, which is Malchut. They became MAN and rose to the Taamim de SAG, where they joined with them and incorporated in those Taamim. Hence the Zivug took place there in the Eynaim de Rosh of the Taamim.
7BON de Hitzoniut and their Levush outwardly. Do not err in interpreting that Komat Malchut (always referred to as BON) was born here, because the Zivug performed in Nikvey Eynaim is from Behinat Aviut de Behina Aleph, which is Komat ZA. Moreover, there is Behina Bet from Behinat Hitlabshut here, which is close to Komat SAG.Indeed, you shall see that the Rav calls it by the name BON de Hitzoniut, and not merely BON, as it is actually Behinat SAG. This Koma is actually called YESHSUT, which is SAG. However, Behinat exterior AHP of this YESHSUT descended to Behinat Nekudim below Tabur, where the root Nekeva of all the Olamot is built, whose value is actually SAG, not BON.This is so because the inner BON, Behina Dalet, remained entirely in the inner AK, and not a single Behina of it appeared in all the Olamot. Thus, Malchut of YESHSUT that emerged through Nikvey Eynaim is called BON, as she inherited the place of the inner BON, as he says, “Then they procreate Behinat BON de Hitzoniut.”
8Thus, the Nekeva was now born first. As it says above, Malchut de YESHSUT that emerged through the Eynaim, from which the Eser Sefirot de Nekudim were emanated, is the root Nekeva in all the Olamot.

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