Partie 11 · Chapitre 50
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- For behold, from the middle joint of the Netzah of Arich, two complete measures were doubled and made in ZA, which are Hesed and Netzah of his right line. And from the middle joint of the Hod of Arich, Gevura and Hod of the left line were made in ZA. And from the lower joint of the Netzah, Tifferet and Yesod of the middle line were made in ZA. And from the lower third of the Tifferet of Arich, the Hochma of ZA was made, and from the Yesod of Arich, the Bina of ZA was made. However, Daat he does not yet have during the days of pregnancy, as above, and from the lower joint of the Hod of Arich the Nukva of ZA was made; behold, they are nine phases.
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Now, the matter of the division of the VAK into six thirds is on account of the descent of the bottom Hey from the Einayim and the return of the fallen AHP to the degree, for then the NHY rise to the HGT, and the HGT to the HBD. For at the time when there is only HGT and NHY there, when the HGT are the discernment of Galgalta, and the NHY the discernment of Einayim, this is because the discernment of the bottom Hey is there in the Einayim, which brings the AHP outward, as is known. And therefore the level of ZA is there, which is a body without a head, and so the Ruach is clothed in the HGT, and the Nefesh in the NHY. But when it acquires new NHY, because the bottom Hey has descended from the Einayim by the power of a new light that arrives there, through the coupling of AB and SAG, which breaches the Parsa at its time, then the light of Neshama descends, and the discernment of a Rosh, and it is known that when the light of Neshama comes, it clothes in the highest vessel, which is the vessel of HGT, and the light that was previously in the HGT now descends to the NHY, which is the light of Ruach. And the light of Nefesh that was in the NHY descends to the new NHY. Thus the HGT became a Rosh, meaning the vessel of Neshama, and the NHY became HGT, meaning the vessel of Ruach. However, it is not possible that all of the HGT turn into the discernment of a vessel of Neshama and a Rosh, for this is the rule: every Rosh must be above every screen, whereas a screen serves it from below upward, as is known. And therefore the lower thirds of the HGT, which are already found below the screen, cannot rise and become a Rosh.
And the reason for the matter is that at the time of the rise of the bottom Hey in the Einayim, when Malchut became included in every single Sefira and became there the discernment of a left line, as is known, then every single Sefira was also divided into three thirds of RTS. For every Sefira is included of ten Sefirot, and so it is also regarded that the bottom Hey rose to the discernment of Einayim of those ten Sefirot, and brought the AHP outside the degree, meaning from the discernment of the screen of that degree and below. And you already know that the matter of AHP precisely is only the discernment of from the Chazeh and below, which is the NHY of the ten Sefirot of that Sefira. It follows, then, that the HBD HGT of that Sefira are above the screen of the bottom Hey that rose to the Einayim there, while the TNHY of that Sefira are already found from the screen and below. And from here came all the discernments that are in every Sefira over its three thirds — that the two upper thirds of every Sefira, which are the HBD HGT of the particulars included there, are regarded as clean of a screen, while only its lower third, which is the TNHY, is already restricted in the screen. And remember this.
However, there is a distinction here between the Sefirot of HGT and the Sefirot of NHY, for in the NHY the rise of the bottom Hey is found beneath their upper thirds. And this is because in the ten Sefirot of Nekudim, which are all regarded as the Partzuf of NHY of AK, the screen there ended at the ending of Tifferet, which is the Peh of AVI of Nekudim, for the reason explained there. And so the HGT of these NHY are also already found below the screen. And there are only three upper joints there that are clean of a screen.
And by this you will understand that from HGT to HBD, two thirds of every Sefira could rise, which are the upper and the middle, for the screen stands beneath the middle thirds, and only the three lower thirds of the HGT could not rise to a Rosh, because the screen is found above them. And therefore they necessarily remained at the degree of the HGT to serve as a dwelling for the light of Ruach. However, from NHY to HGT, only the upper thirds alone could rise to the discernment of a vessel for the light of Ruach, since they are above the screen of Sium and Sof [end/conclusion], and are therefore still fit for HGT and for the vessel of Ruach. This is unlike the middle thirds together with the lower thirds, which, although they too needed to rise on account of the descent of the Ruach to their vessels, nevertheless could not rise, because the screen of Sium rides upon them and stands at the ending of Tifferet. And therefore they remained below with the new NHY, for the clothing of the light of Nefesh alone, which is the discernment of the light of Sium.
Now it has been well explained what causes the division of every Sefira into three thirds, which is likewise the rise of the bottom Hey in the Einayim, and just as it made a left line in every Sefira, so it made a division in the particular ten Sefirot of every Sefira, into the discernment of GE and AHP, which are HBD HGT and NHY. It has also been explained what causes the division of the VAK into pairs during Gadlut, which is the discernment of the screen of the bottom Hey standing above the lower thirds of the HGT, so that they are no longer fit for the discernment of a Rosh, for even after the descent of the bottom Hey from the Einayim, the discernment of a record remains there, as is known. And therefore only two thirds of the HGT could rise to become a Rosh. Likewise, from the discernment of NHY, only the upper thirds alone could rise, and these joined with the lower thirds that remained of the HGT and became HGT. Thus it is impossible for even the HGT to have more than two thirds. Likewise, the middle two thirds of NHY could not rise to HGT, on account of the screen of Sium above them; thus two thirds are necessarily bound to remain in the NHY as well.
And it still needs to be explained why only the upper two thirds of the NH of AA rose, alone, and none at all of the discernment of the Yesod of AA — as it was said, that the screen ends at the ending of Tifferet. Yet in ZA it is always said that the upper three thirds of their NHY rise and become HGT, which counts the Yesod as well too. Indeed, you must remember what was explained in the previous section, regarding the difference between the Partzufim of MA and the Partzufim of BON — that the Partzufim of the females have no correction of the lines except in the GAR of NHY, since they are only the discernment of the old vessels of Nekudim, whose ending of the middle line was there at the ending of the Tifferet of AK. But the Partzufim of MA have a correction of the lines also in the middle three thirds of NHY, which is the secret of the Yesod, called the new MA. (See page 990, in answers 88, 89, 90, and 92) And therefore the middle line of the Partzufim of MA ends with the ending of the Yesod. You also know that the matter of the correction of the lines begins only from the SAG of AK, where the second restriction was made, when the bottom Hey rose to the Einayim, and a left line was made in all the Sefirot, and afterward, through the coupling with the upper light, a middle line was drawn that decides between them, which is the secret of the correction of the lines, as is known. And therefore there is no correction of the lines in the Rosh of AA, since it is the discernment of Keter and AB, in which no beginning of the correction of the lines has yet been recorded, and therefore the KHB of AA are one below the other, and Bina went out from the Rosh, as is known. However, from the Bina of AA downward, there is already a correction of the lines, from the discernment of the Rosh of AVI which clothes it, which are at the level of SAG, and therefore the correction of the lines already applies to them.
However, in the NHY of AA there is a correction of the lines in the GAR of these NHY, and this is because the correction of the lines was likewise corrected there in the GAR of the NHY of AK, by the power of the clothing of the ten Sefirot of Nekudim. (As above, page 990, in answer 88) Also by the power of its own Ibur [impregnation], in which there was also an inclusion of NHY in HGT, which brought out in it too the discernment of a correction of the lines in its middle thirds of NHY, as is known. And therefore there are two discernments of endings in the NHY of AA: one, there is there an ending of the middle line from the discernment of the Nekudim, which is at the ending of the Tifferet. And the second,
there is there an ending of the middle line from the discernment of the new MA, which is at the ending of the Yesod. And this is the reason that its Yesod does not join with its two upper thirds of NH to rise and connect with the HGT, because of the ending of the middle line that is at the end of its Tifferet, by the power of the Nekudim, as above.
This is unlike ZA, whose core is from the new MA, for at the time of Nekudim there was in it no illumination at all from the correction of the lines, and therefore the ZAT broke, front and back, as is known. And so its correction of the lines begins only in Atzilut, from the discernment of the new MA, and it has no part at all in the correction of the lines of BON, and therefore there is no ending of the middle line at all discernible in the discernment of its Tifferet, and therefore its Yesod, too, can rise to HGT like the NH, without any change.
And this is what he said (here, in item 50), “From the lower third of the Tifferet of Arich the Hochma of ZA was made, and from the Yesod of Arich the Bina of ZA was made, and however Daat it does not have” — meaning: for there is no Rosh except from the discernment of HGT, for HGT are regarded as the discernment of a Rosh for ZA, as is written in the Zohar, “KHB are the three heads of Atika, and HGT are the three heads of ZA,” and likewise in the words of the ARI. However, from NHY, which are the ten Sefirot of Sium, there is nothing at all of the discernment of a Rosh for ZA. And what the ARI says, that the upper three thirds of the NHY of AA become in it GAR during Gadlut, the intention is only for the time when they join and rise to HGT, as above, that at the time of the coupling for the purpose of ZON, the upper and middle joints of HGT rise and become a Rosh, and then the upper thirds of NHY rise as well, and join with the lower thirds that became HGT, and both together become the very discernment of HGT. And therefore, once the upper three thirds of NHY have risen and become HGT, they are then fit to become the discernment of a Rosh for ZA, since they are above the screen of Sium standing at the place of the Chazeh [chest]; but before the three thirds of NHY rise and become HGT, they are not at all fit to become the discernment of a Rosh, for then they are below the screen of the Chazeh, and are already regarded as the discernment of the ten Sefirot of Sium. And remember this.
And the reason for the matter is that there are two discernments of heads: one, from the discernment of the self of Hochma, which is the discernment of the three heads of AA itself. And the second is from the discernment of GAR of Bina, that although it is already below the screen of the Rosh, nevertheless it is regarded as the discernment of GAR, since it pushes away Hochma regardless, from the secret of “for He desires mercy,” as is known. And therefore this record of the screen of a Rosh does not rule over it at all, as above in the previous sections. And this is what is written in the Zohar, that HGT are the three heads of ZA, for the HGT of AA above the Chazeh are the discernment of GAR of Bina, as is known. And therefore they become the three heads: HBD of ZA. For even the core of ZA is only the light of Hassadim, but by an illumination of Hochma — which is from the discernment of the second Rosh, which is from the GAR of Bina, through the coupling of AB and SAG, as is known — and ZA has no connection at all to the Rosh of the self of Hochma. And this has already been explained at length.
And by this you will well understand that only the Tifferet of AA, after it rises above the Tabur — meaning that it joins with the lower thirds that remained of HGT, and it too becomes the discernment of HGT above the screen of the Chazeh — its Tabur becomes fit to become a Rosh for ZA. And therefore the discernment of the Yesod of Atik clothed within it now, being the discernment above the Chazeh, where the Yesod of Atik stands, there it becomes the discernment of the Keter of ZA, and the lower third of the Tifferet becomes the discernment of the Hochma of ZA. And from here ZA has two heads, of Keter and Hochma. But Bina it does not have, and how much more so Daat, for there is not yet any coupling in the Rosh of ZA during Ibur, but only in the days of its Gadlut [greatness/adulthood], after thirteen years and one day. And now it is not regarded as a Rosh at all, but is entirely the discernment of NHY, in the secret of its head between its knees. And for this reason there is in it only, from the self of AA, the discernment of vessels alone. And since the Yesod of AA does not rise and become the discernment of HGT, being below the screen of Sium standing at the Tifferet of AA, by the power of its root in the Nekudim, as above — therefore a middle line is entirely missing there, and now there are in the Rosh of ZA only two lines, which are Keter and Hochma, but a middle line coming from Yesod it does not have.
And therefore it is regarded here, in the Ibur, that the Bina of ZA went out from its Rosh, like the Bina from the Rosh of AA. For just as the Bina of AA, which is the throat, went out from its Rosh, on account of the bottom Hey that rose in the Einayim, which is the Hochma of the Rosh, and the Hochma of AA was corrected in male and female, and it brought the Bina out from the Rosh, on account of the screen of Katnut [smallness/infancy] that left its record above the Bina, so that it is no longer fit to be a Rosh — so is the matter also with the Yesod of AA, for on account of the screen of Sium at the end of the Tifferet standing above the Yesod, the Yesod is therefore not fit to become the discernment of HGT, on account of its being found below the screen of Sium of the middle line of NHY. However, this Keter and Hochma, which ZA receives from the lower third of the Tifferet of AA, and from the Yesod of Atik within it, become in it, during Gadlut, Hochma and Bina.
And that discernment of Bina which it receives from the Yesod of AA, which went out beyond the Sium of NHY, becomes in it then Daat. And the reason for the matter is that it has already been explained that ZA has two roots: one from the Partzuf of Keter of AK, from which its HGT are regarded as KHB, and Netzah is regarded as the core of its own point, and Hod is regarded as its Malchut, as above. Now from this root come the vessels and the Katnut of ZA, which it also receives from the Partzuf of Keter of Atzilut. And therefore it is regarded, during Ibur, that the Yesod of Atik is the Keter within it, and the lower third of Tifferet of AA is the Hochma within it, and the Yesod that went out beyond the Tifferet is the Bina within it. But during Gadlut, when it receives from AB and SAG, meaning AVI, it then receives from the second root, which is the AB of AK, from which comes to it the clothing of the self in vessels, as above, where the degrees descended — for Hochma clothed in the vessel of Keter, and Bina in the vessel of Hochma, and Hesed in the vessel of Bina, as above, study it there — and therefore the KHB of the Katnut, which became the discernment of HBD, are now regarded in it.
Now it has been well explained that the discernment of the Rosh of ZA, at the time of its Ibur, is made only from the lower third of the Tifferet of AA, and from the part of the Yesod of Atik clothed within it, from the time of the rise of NHY to the HGT. It has also been well explained that these are only the discernment of Keter and Hochma. And it has likewise been well explained the reason why the Yesod, in truth, should also have been included in HGT and become the discernment of the Bina of ZA, but on account of the screen of Sium at the Tifferet, standing above the Yesod, it was therefore pushed away from rising to HGT to become the discernment of a Rosh. And it remained in the NHY of AA. It follows, then, that the Bina of ZA during Ibur is beyond the Rosh. It has also been well explained the reason why the KHB of ZA become HBD at the time of Gadlut, which is because the clothing of the self in vessels is drawn from the AB of AK, and not from the Keter of AK. And just as in the AB of AK, Hochma clothed in the vessel of Keter, and the Keter became the discernment of Hochma, and likewise Bina in the vessel of Hochma, and the Hochma became Bina, and likewise Hesed in the vessel of Bina, and the Bina became Daat — so it is also in ZA, and therefore the KHB of the fetus become HBD at the time of Gadlut.
And as to why it sometimes says that the lower third of the Tifferet becomes a Rosh for ZA, and sometimes says that half of the Tifferet of AA rose and became included in the upper half of the Tifferet of AA (see above, page 914, item 84), you should know that this is on account of the two endings that exist in the Partzuf of HGT of AA that is above the Parsa. As was said (above, page 916, the passage beginning “and remember”), that on the side of the middle line, it ends at the point of the Chazeh, while on the side of the two extremities it ends at the Tabur; and therefore, at the time of the rise of the Partzuf from below the Parsa to above the Parsa, there is one discernment for the extremities and a different discernment for the middle line, and in order not to elaborate on this, it simply says that its lower half rises and is included in its upper half — meaning, the middle line in its own way, and the extremities in their own way. For this is the rule, that the discernment of GE of the Partzuf is its upper half, of every Partzuf, and the discernment of AHP of the Partzuf is its lower half, as above in the previous section. And when it speaks precisely of the part belonging to ZON, it says that it is a lower third, for ZON has no part above the Tabur, even from the side of the vessels, since that is the place of YESHSUT, as is known.
For you know that the discernments of the HGT of ZA come only through the inclusion of the NHY of AA in its HGT, as above. For the core of ZA is only the discernment of the Netzah of AA, and only from its lower third, as above, and the Nukva of ZA is from the lower third of the Hod of AA, as above — these being the discernments of a Vav and a dot. But through the rise of the NHY to HGT, ZA gained KHB HGT, for from the lower third of the Tifferet of AA it gained the discernment of Keter and Hochma, and from the Yesod of AA, its Bina; and the four thirds of NH, although they remained below and did not join with the degree of HGT, nevertheless, on account of the rise of the NHY of AA to HGT, since they became one with the NHY of Atik at the time of the coupling, as above — therefore, although they did not join completely with the degree of HGT, they nevertheless gained within them the discernment of an inclusion from the HGT, in such a way that they were doubled, so that every third of them became two thirds: one from HGT, and one of its own from NHY. In such a way that the lower third of Netzah was doubled into two thirds: Tifferet and Yesod. That is to say, the discernment of the middle line of ZA, which is the core of ZA coming from Netzah, as above, and the middle line of NHY is the Yesod — and so, were it not for the doubling, nothing would have been lost from the lower third of Netzah except the discernment of the Yesod within it. But now that it was doubled through the inclusion in HGT, there is also there the discernment of a third from HGT, which is Tifferet. And likewise, from the lower third of the Hod of AA — were it not for the doubling, it would have had to take from it only Malchut, meaning its Nukva; but now that it was doubled, two discernments of females were made from there for it, Leah and Rachel, meaning a Nukva of the discernment of HGT, and a Nukva of the discernment of NHY. And similarly from the middle third of the Netzah — were it not for the doubling, it would have taken from there only the discernment of its own Netzah alone, but now it also takes from there the discernment of the right of HGT, which is Hesed. And similarly from the middle third of the Hod — were it not for the doubling, it would have taken from there only the discernment of its own Hod alone, but now it also takes from there the discernment of the left of HGT, which is Gevura.
Now it has been well explained to you how the four lower joints that remained in the NHY of AA were doubled and became HGT NHYM of ZA, in the manner that the ARI explains here in item 50, study it there — so that, together with the Hochma it took from the Tifferet of AA, and the Bina it took from the Yesod of AA, they are nine phases. It has also been well explained what he says here in item 51, that half of the Yesod of Atik Yomin within the lower half of AA becomes the discernment of the Keter of ZA. And one should not object from the fact that the Yesod of Atik ends at the upper half, at the Chazeh of AA, and does not clothe at all in the lower half of the Tifferet, for the intention is about the time of the coupling, when the NHY of AA rose to HGT above the Chazeh, so that the Yesod of Atik is found clothed also in the lower half of the Tifferet of AA, as above. And as to what it says, that it is only in potential and not in actuality, this is because ZA now is entirely only at the level of NHY, and it has no recognition even in the HGT included within it, how much more so in Keter, Hochma, and Bina. And this is what it means, that the matter of the inclusion of KHB is in potential, meaning that after its birth and its growth, these ten Sefirot spoken of here will be revealed in it.
And one should not object as to why it does not count the two upper joints of the NH of AA, but only the lower third of the Tifferet of AA alone. And the reason is that as long as there is no coupling in the Rosh, there is no correction of the lines in it, and therefore only the upper third of the middle line alone is to be counted, which is the lower third of the Tifferet of AA, and not the NH, which are the extremities. For they are revealed in ZA only at the time of its Gadlut, as will be explained below.
What emerges from all that has been said is that the core of ZA is the lower third of the Netzah of AA, and its Malchut is the lower third of the Hod of AA, and these are the discernments of the NHY of ZA. And the rest of the Sefirot — HGT, KHB — come to it through two kinds of inclusion: the first is the inclusion of NHY in HGT, which happens in AA through its uniting with Atik into a single Partzuf, so that the NHY of AA are found in the place of the NHY of Atik, which are the discernment of the HGT of AA. And from this inclusion, the lower and middle thirds of the NHY of AA are doubled from two discernments, from HGT and from NHY, as above. And from this ZA gains its HGT. And from the inclusion of the second kind — meaning, from the fact that the three upper thirds of the NHY of AA join with the lower three thirds of the HGT of AA and become the discernment of HGT for the purpose of the Gadlut of AVI — ZA takes from them the discernment of its KHB, as above. But during the days of its Ibur, as long as it has no discernment of a coupling in the Rosh, it does not take from the extremities, which are NH, but only from the Tifferet alone, and not even from the Yesod is anything removed, for even though it is a middle third like the lower third of the Tifferet, nevertheless, since in AA it is below the screen of Sium that ends at its Tifferet, it is therefore not fit to rise and become HGT, as above. And you should know that this inclusion of the second kind is called by the ARI the inclusion of itself within itself, here in item 55.
It has also been explained that there are two roots for the ZAT called ZA: one is from the side of the Keter of AK, from which the HGT NH are regarded as the discernment of KHB of ZON; and the second is from the side of the AB of AK, where the degrees descended, and the HGT NH are regarded as HBD of ZON. And the first distinction, from the side of the Partzuf of Keter of AK, is mainly with respect to the vessels of ZA alone; and the second distinction is when considering the lights, meaning from the discernment of the clothing of the lights in vessels, as above (page 1040, the passage beginning “and therefore it is regarded”), study it there well.
And with this you will well understand the three traditions brought here in the words of the ARI, which at first glance appear to contradict one another. The first is the one brought above in item 51, that the Yesod of Atik and the lower third of the Tifferet of AA and its Yesod become the KHB of ZA; and from the middle joint of Netzah, Hesed and Netzah are made for it; and from the lower joint of Netzah, Tifferet and Yesod are made for it; and from the middle joint of Hod, Gevura and Hod are made for it; and from the lower joint of Hod, the Nukva of ZA is made. And these nine phases have already been well explained to be with respect to the vessels of ZA, whose root is drawn from the Partzuf of Keter of AK.
The second tradition is here in item 53: that from the lower third of the Tifferet of Arich, the discernment of HBD is made for ZA; and from the two lower joints of the Netzah of AA, Hesed and Netzah are made for it; and from the two lower joints of the Hod, Gevura and Hod are made for it; and from the Yesod of Arich, Tifferet and Yesod are made for it. So far. And you see that here it does not count for ZA KHB, but HBD. And they too are all only from the lower third of the Tifferet. And the matter is that here it speaks from the discernment of the clothing of the lights in vessels, when the degrees descend, and ZA has nothing but from Hochma downward, for Keter descends to the discernment of Hochma, and so on, as above. And although there is in the fetus no discernment of a coupling and correction of the lines in the Rosh, and it therefore also has no discernment of Daat, as above — nevertheless the intention is only from the discernment of potential, and not from the discernment of actuality, meaning what is destined to emerge in it from those roots at the time of Gadlut. And it is known that at the time of Gadlut, the three upper thirds of the NHY of AA become the HBD of ZA, and the lower third of the Tifferet of AA is the discernment of Galgalta for the HBD of ZA. And therefore there is already now, in the Ibur, an illumination of the entire HBD destined to emerge in it during Gadlut, in the discernment of records in potential. And it follows that now the lower third of the Tifferet includes within it the upper NH as well as the upper third of the Yesod, in the discernment of potential alone. And likewise Netzah includes within it the Hesed and Netzah of Gadlut. And likewise Hod includes within it the Gevura and Hod of Gadlut, and likewise Yesod includes within it the Tifferet and Yesod of Gadlut, meaning apart from the upper third of the Yesod, which becomes, at Gadlut, the discernment of Daat, as is known. In such a way that everything spoken of here in the second tradition is from the discernment of the clothing of the self in the vessels of Gadlut, which are now included in the fetus from the discernment of potential, and not in actuality. And therefore it depicts them as they are destined to be at the time of Gadlut.
And the third tradition is here in item 60. Here too the discussion is from the discernment of the lights, as in the second tradition, except that it explains here in greater detail, and therefore says that from the lower third of the Tifferet the Galgalta of ZA is made, and from the NHY itself, three Mochin, and from the Yesod the entire rest of the body of ZA is expanded — end of quote. For above, in the second tradition, it simply says that from the lower third of the Tifferet, the three Mochin of HBD are made in ZA. And here it explains more, that the three Mochin are made from the NHY of AA, meaning from the three upper thirds that join with the lower three thirds of HGT and become the discernment of the HGT of the Gadlut of AVI, as above. For once they have become the discernment of HGT, they are fit to become three Mochin for Zeir Anpin. (As above, page 1043, the passage beginning “what emerges,” study it there well.) And although the two upper thirds of NH do not illuminate in it now, and how much more so the upper third of Yesod, as above, nevertheless the discussion here is only from the discernment of potential and not of actuality. And therefore it also says that from the Yesod the rest of the entire body of ZA is expanded, for there is no expansion of lights except from the middle line, which is the Yesod of AA, which couples with its Atara and brings out all the lights — from it and above for the Mochin of ZA, and from it and below for the entire body of ZA, as is known. Thus everything spoken of here is from the discernment of the lights, but from the discernment of the vessels it has already been explained well in the first tradition. Understand this.
And as to why it distinguishes, in items 54 and 55, between the Tifferet of AA and its NH — that therefore it made from the lower third of the Tifferet three Mochin, because it rose and became included in the two upper thirds of its own Tifferet, of itself within itself, and is therefore fit for Mochin, whereas the NH were not completely included in HG, but only took their illumination from others, and therefore only HGT NHY were made from them — behold, this has already been explained above, that there are two kinds of inclusion: the first is the discernment of the rise of the upper three thirds of NHY and their joining with the lower three thirds of HGT, which became there the discernment of HGT, and this is called inclusion of itself within itself, meaning that they became one substance with the HGT and became HGT, and are therefore fit for Mochin, for the HGT of AA become Mochin for ZA. But the inclusion of the second kind, which is with the rise of AA to HGT on account of its uniting with Atik into a single Partzuf — although all the NHY are included there, nevertheless this is regarded as their receiving their illumination from the HGT because of this rise, but they themselves are not included there so as to become HGT, but remain in their own discernment. And this is on account of the screen of the ending of the Tifferet standing above them. (As above, page 1037, the passage beginning “and the reason”) And therefore these middle and lower joints of NH cannot become the HGT of AA even at the time of their rise, and therefore they become only the VAK of ZA and not Mochin.
And likewise what it says here in item 58, that the Tifferet of AA is the secret of Vav, whereby half of the Vav serves the HGT of AVI, and half of the Vav serves the three Mochin of ZA — understand this too together with what was explained above, that the upper three thirds of NHY rise at the time of Gadlut and join with the lower three thirds of the HGT of AA, and both together become the discernment of the HGT of AVI, as above (page 1039, the passage beginning “and this”). And it follows that the Tifferet of AA, which now serves the Tifferet of AVI, has within it two discernments: the first are the lower three thirds of HGT that remained there, and the second are the upper three thirds of the NHY of AA which rose to them and joined with them into HGT. Thus there are six discernments there, and they are the secret of Vav, for they are all included in Tifferet. And this is what it means, that its upper half, which is the discernment of the lower three thirds of Tifferet, including within it HB, serves only AVI; while the upper thirds of NHY there, which likewise became HGT, are what became the three Mochin for ZA. For this is the rule, that the GAR of ZA are made only from the upper three thirds of the NHY of AA, but only after they have become HGT, as above. And this is what the ARI is precise about here, that the Tifferet does not become Mochin for ZA except after its lower half is included in its upper half. Indeed, all this is in the discernment of potential and not of actuality, as above.
And this is what he says, “When it comes out of its mother’s womb and is born, it is still as it was at the beginning, in the time of Ibur, for its limbs still need to grow, etc., so that it will grow and be corrected as in the third phase of the time of Ibur” — for everything that was in potential during the time of Ibur must be revealed in actuality during nursing and Gadlut. And therefore those nine discernments that were counted in the third phase are revealed in actuality during the time of nursing, which are the discernments of the vessels coming from the Partzuf of Keter of AK, and likewise from the Partzuf of Keter of Atzilut, which is AA — from which the core of ZA is regarded as being from Netzah, and not from Tifferet, and the discernment of HGT is regarded for it as KHB, as above. And from here you will see clearly that the second and third traditions mentioned above intend the discernment of potential, concerning the days of Gadlut, for it is explicitly stated here below in the words of the ARI that this discernment continues until the completion of nine years. Thus what is said in the second tradition and the third tradition is revealed only at the time of Gadlut, after nine years and one day, when the matter of the expansion of the lights and their clothing in the vessels of ZA — which were completed in it at the time of nursing — begins to be revealed. And always remember this distinction: that from the side of the vessels, ZA is regarded as drawn mainly from AA, which is the Partzuf of Keter of Atzilut, receiving from the discernment corresponding to it from the Partzuf of Keter of AK; while from the discernment of the expansion of the lights within it, it is regarded as drawn from the Partzuf of AVI of Atzilut, which receives from the discernment corresponding to it from the Partzuf of AB of AK.
And this is what he says, “And by this you will understand what is written in the Tikkunim, that ‘he is in Netzah and she is in Hod,’” meaning as above, that at the time when ZA receives only from the discernment of AA, the core of its point is regarded as the discernment of Netzah, and not Tifferet, and therefore on a weekday, in the morning, ZA descends into Netzah, and the Nukva into Hod, as explained above in the third phase.
And from what has been explained we understand what he says (in item 62), “And there is found a gap between the Yesod and the two upper joints of NH, etc., and that place of the Yesod remains a space, etc., and from there the throat of ZA came into being” — meaning, as above (page 1038, the passage beginning “however”), that when the three upper thirds of the NHY of AA rose to join with the lower three thirds of HGT, so as to become the vessel of HGT for the purpose of the Gadlut of AVI, the Yesod of AA could not rise together with NH, because of the screen of Sium standing at the ending of the Tifferet of AA above the Yesod; and therefore the Yesod remained below in the discernment of NHY, and did not join with HGT like the upper two thirds of NH — study it there. And therefore the discernment of the Yesod is regarded as missing there among the NH; that is to say, since, according to the completeness of the NH, it needed to be there, and it is not there, its place there among them is necessarily regarded as the discernment of a record from it, and this record is regarded as the discernment of a space. And therefore, even though the Yesod is below, in the NHY, it nevertheless nurses from its space that remains there in HGT, among the NH. And because of this nursing, the Yesod is not regarded as the complete discernment of NHY, but rather like the Bina of AA that went out beyond the Rosh of AA — that with respect to AA it is regarded as having gone out from its Rosh, but with respect to the Guf of AA it is regarded as a Rosh, as is known, for therefore this throat becomes a Keter for AVI. So the matter is also in ZA: for although the Yesod of AA remains below, in NHY, and is therefore not fit to be a Rosh — for there is no Rosh except from the discernment of HGT, as above — nevertheless it is regarded as the discernment of the throat of ZA, which is regarded as a Rosh with respect to the Guf of ZA, like the throat of AA, which is the discernment of a Rosh for its Guf.
And this is what he says, “And know that from this throat is the beginning of the making of the existence of ZA, in the discernment of three included in three,” for it is regarded as the discernment of a Rosh and a Keter for the entire Guf of ZA, as above. And therefore, during Ibur, when it still has no lights of a Rosh at all, but only three included in three, meaning a Guf and VAK, the throat serves it as the discernment of a Rosh and a root, and so at this time the throat is regarded as the beginning of the existence of the coming-into-being of the whole of ZA — meaning, the discernment of Keter, whose meaning is root. As it concludes, “In that same discernment of the Yesod of Arich, there is the discernment of the shofar, and from there ZA came out in the secret of a voice, included in three: water, fire, and air, in the secret of the voice that comes out from within the shofar” — meaning, as has been explained, that the space remaining above, between the two upper joints of NH that became HGT, illuminates in the Yesod of AA that remained below, and it becomes the discernment of a Keter and a root for the entire VAK of ZA.
And this is what he says, “And it is found that this Yesod is hovering in the air, with nothing to lean on, for the place of its support and its hold is above, between the two first joints of Netzah and Hod, yet it has fallen below, into the Bina of ZA” (here, in item 73). Meaning: for after all it is regarded as the discernment of a Rosh, like the throat of AA, and this is because it is from the discernment of the upper thirds of the NHY of AA, and because of the NH included in them, which have already risen and become the discernment of HGT and a Rosh. However, since it is not with them in the same place — for they are in HGT and it is in NHY — it therefore cannot lean on them so as to be regarded as deciding between them.
And this is what he says, “And its being called ‘hovering in the air’ and not called ‘falling’ is because it should rightly have fallen down, to the place where the four lower joints of the NH of AA stand, which is the place of the VAK of ZA, but the illumination drawn to it from above, from those first joints that remained in Aba and Ima, are what hold it up in the Bina of ZA” — meaning, as has been explained, that the power of the ending in the screen of Sium, standing at the place of the end of the Tifferet, should have made the discernment of the Yesod fall entirely out of the discernment of a Rosh, for indeed it lowered it to the discernment of NHY, and the discernment of NHY cannot be a Rosh, as above. However, because of the illumination drawn to it from the space between the NH that rose and became HGT, meaning from its record found there, as above, this Netzah and Hod hold it up in the discernment of a Rosh, and it becomes the discernment of the Bina of ZA, whose character is like the Bina of AA, which with respect to the Guf is regarded as a Rosh, and with respect to the Rosh is regarded as having gone out beyond the Rosh, as above.
And this is what it continues, “And there, it is neither above, in its rightful place, nor below, with the rest of the joints,” for it is not regarded as standing in its rightful place, meaning that it would join and become the very discernment of HGT, like the upper NH, and it is also not regarded as having fallen below, to the discernment of the four lower joints of NH, which are complete VAK, for the reason above. And this is what it concludes, “And the discernment of that upper light, called the discernment of air, drawn to it from them, remains suspended and hovering in the air.” For the light drawn from the two upper joints of NH is called by the name air, meaning the light of Ruach, since they are now in the discernment of the HGT of AA, as above. And they hold it up in the discernment of hovering, meaning that it is neither below nor above.
As above. And this is what it says, “The Yesod and the Bina, both are called by this name” — meaning, as has been explained, that the whole reason the Yesod is called by the name ‘hovering’ — whose meaning is that it should not be counted as a Rosh, and should not be counted as VAK — is because it is the discernment of Bina and throat, for the Bina of AA is the root of the discernment of hovering, since it is likewise found in the throat of AA.