Partie 10 · Chapitre 78

Le texte du Ari

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The general conclusion is that the first Hey of the Name is the single name SAG, including ten Sefirot, internality and externality, and is called Tevuna. Within it there are three first [Sefirot] called Bina, and six extremities called Tevuna; and the Malchut within it is called Tevuna, and the externality of Netzach-Hod-Yesod of this Malchut is also called Tevuna.

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1The general conclusion is that the first Hey of the Name is the single name SAG, including ten Sefirot, internality and externality, and is called Tevuna: In order to properly understand this rule, one must understand the matter of the distinction between AVI and YESHSUT thoroughly. Now, the source of the division between AVI and YESHSUT is brought in the words of the ARI above (page 396, item 6): that the name SAG of AK, which did not expand from the Tabur downward into MA and BON, is the discernment of Taamim [tastes], and it is with respect to AVI. And that part of the SAG that expanded into MA and BON of AK, down to the Sium of its legs, is the discernment of Nekudot, and the discernment of YESHSUT with respect to the Taamim. Study it there well. And it was explained there that the first expansion of SAG, which had the level of AB of clothing in it, was compelled to end level with the legs of AB, namely above the Tabur of AK. But the discernment of the Nekudot of SAG, which was refined to the level of Bina alone, without the clothing of AB, is the one that expanded from the Tabur downward of AK, and was joined there with the bottom Hey. See there, in the Inner Light. And you see the great distinction between the Taamim, which are the level of the upper AVI, who were never joined with the bottom Hey, and the second restriction had no dominion over them at all — and the Nekudot of SAG, which are the level of Bina alone, without the clothing of AB, in which the root was made for the joining of the bottom Hey in the first Hey, namely the second restriction. Now afterward, when the bottom Hey rose, and the coupling was made in the Nikvey Einayim of SAG, the coupling was made at first upon the records of the Taamim, whose level expanded from the Peh of SAG until the Tabur, and this is reckoned by the name Akudim, since, coming as they do from records and Taamim, there is no trace of the second restriction in them at all — which is called Nekudim, and they are reckoned as the discernment of GAR of the Bina of AK. But from the Tabur of AK, which is also the Tabur of SAG, from there downward came out the ten Sefirot of Nekudim, from the discernment of the bottom Hey in the Einayim.
And you find here three divisions, regarding the matter of the joining of the bottom Hey in the Einayim: One is the Taamim of SAG of AK, which are the discernment of the upper AVI, who have the level of AB from the discernment of clothing. Two is the two parts within the level of Bina of SAG — for until the Tabur, which is its discernment of Yod-Hey, there is still no trace there of the joining of the bottom Hey; only from the Tabur downward, where its discernment of Vav-Hey is, there the joining of the bottom Hey in the Einayim comes about. And besides what was said, it has already been explained that in the GAR of Bina, wherever they are, the discernment of the bottom Hey has no dominion over them at all.
And it is known that every discernment in Atzilut receives from the corresponding discernment in AK. Thus we find that the upper AVI of Atzilut, who are the discernment of Bina of coarseness and the discernment of AB of clothing, nurse from the upper AVI of AK, who are the first expansion of SAG of AK, called Taamim as above, who never descended below the Tabur of AK. But YESHSUT of Atzilut are the level of Bina without the clothing of AB, and are therefore the discernment of the HaVaYaH of SAG, and they nurse from the discernment of Bina of AK that has already descended below the Tabur — except that from the discernment of GAR of Bina, even YESHSUT are clean of the bottom Hey, since they nurse from the GAR of Bina of AK that is above the Tabur, reckoned as Akudim. However, the discernment of ZAT of YESHSUT are already at the discernment of the bottom Hey in the Einayim, even from their root in AK, since the ZAT of Bina of AK are already found below the Tabur, namely the ten Sefirot of Nekudim, whose GAR of Nekudim are reckoned as her HGT, and whose ZAT of Nekudim are reckoned as her NHYM.
Therefore there are here in Atzilut two discernments of division, of Samech [ס] and Final Mem [ם] roots, namely: AVI, who are entirely the discernment of Samech; and YESHSUT, who are entirely the discernment of Final Mem. For AVI are the discernment of Taamim drawn from the Taamim of AK mentioned above, who have no joining whatsoever from their root with the bottom Hey, since they are the first expansion of SAG of AK; therefore, wherever they shine, they are found not bringing down the bottom Hey from the Einayim there. But the Final Mem, who are YESHSUT, although their GAR too are clean of the bottom Hey, as above — yet from their root in SAG of AK, they are that very part of SAG that descended below the Tabur and joined with the bottom Hey, as above; therefore their illumination does not bring down the bottom Hey from the Einayim. And this is the root distinction between AVI and YESHSUT.
But both AVI and YESHSUT divide into the five Partzufim within themselves, as written above regarding the HaVaYaH of SAG, which is YESHSUT, and so it is with AVI as well, as is known. Then each of them is found to divide into Samech and Final Mem: for the HBD-HGT of each is the discernment of GAR, and it is the discernment of Samech, as written above; and the NHY of each is the discernment of ZAT below the Parsa, drawn from the discernment of ZAT of SAG of AK, which are the Nekudim, the discernment of Final Mem. However, there is a distinction between AVI and YESHSUT: for in AVI, only four Sefirot are included in the Final Mem, while in YESHSUT, five Sefirot, as above (page 902, item 59).
And that is what he says, “and it has GAR called Bina” — namely the HBD-HGT within it, which are the two upper Heys within it; but the third Hey, whose externality has already clothed in ZA of SAG, is the discernment of Final Mem within it itself. And although the whole HaVaYaH of SAG is Tevuna, nevertheless it has already been explained that in the GAR of the level of Bina there is no dominion whatsoever for the bottom Hey, just as in the upper AVI who are AB — and also the Hassadim are covered there, and their coupling never ceases, etc. — for the GAR of the level of Bina are entirely like the upper AVI, although they are the discernment of the HaVaYaH of SAG. And the entire distinction between them is that the upper AVI, who are the level of AB of clothing, are clean of the bottom Hey from their root in AK; but SAG, which is only the level of Bina, has a joining with the bottom Hey from her root in AK, since it is she who descended below the Tabur of AK, to the inner MA and BON, and joined there with the bottom Hey, as above.
And that is what he says, “and VAK is called Tevuna, and the Malchut within it is called Tevuna, and the externality of NHY of this Malchut is also called Tevuna” — and it has already been explained, that the ZAT of the level of Bina already have there the joining of the bottom Hey in the Einayim, since they are drawn from the corresponding discernment of Nekudim of AK, as above. Therefore the GAR of the HaVaYaH of SAG, which are the Yod-Hey within it, are with a filling of Yudin, since this filling of Yudin hints at the discernment of coarseness of the first restriction (page 463, answer 1). But the Vav of the HaVaYaH of SAG already has a filling of Alef [א], whose filling indicates the screen and coarseness of the second restriction, as written in the answer there. Therefore the VAK within it is called Tevuna.
And that is what he says, “and the Malchut within it is called Tevuna, and the externality of NHY of this Malchut is called Tevuna” — these two Tevunas are two discernments of the NHY of SAG that expand in the place of ZA, which are the principal bearers of the name Tevuna, since the Zohar explains the name Tevuna as an acronym of ‘ben’ and ‘bat’ [son and daughter], namely the discernment of ZA. For ZA clothes from the NHYM downward of the HaVaYaH of SAG, which are the Malchut within it and its inner NHY; and likewise the discernment of the garments of Mochin from the Malchut of externality — which is the externality and NHY of this Malchut, as above at length — expand within it. And they are reckoned as the two lower Tevunas: one, the Malchut within it, namely from the Tabur downward, which are the inner NHY that ZA alone clothes, and they did not become garments of Mochin, since they are inner; and two, the externality of NHY of this Malchut, which became the garments of Mochin within it, as above.

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