Part 5 · Chapter 39

The Ari's Text

Let us return to the matter that when it returns to being not Matei in Keter, it is then Matei in Hochma, and light of Hochma descends in it. Then the seven sons in Bina are grown and do not need their mother. At that time, Bina ascends to Hochma due to her desire to adhere to her. This is called “not Matei in the light of Bina.” After that, the vessel of Bina turns her anterior downward, the seven lights in her descend, and all are given to Hesed face-to-face.

Inner Light

This commentary hasn't been matched to individual seifim yet — items are shown in reading order, and the number beside each one counts the notes themselves, not the seifim of the Ari's text.

Not matched to a seif

1Lo Matei in Keter, it is then Matei in Hochma and Ohr of Hochma descends in it. This is because the Aviut de Behina Gimel of the Nukva de Keter returned and purified. At that time the Kli de Keter turns its Panim downward and once more gives its remains, meaning Behina Bet, to the Hochma as before. It follows, that the Ohr of Hochma descends once more as in the beginning.
2The seven sons in Bina are grown and do not need their mother. At that time Bina ascends to Hochma. After the Ohr Hochma descended to Kli de Hochma this He’arah reaches Kli de Bina too for the above reason that Abba ve Ima come out as one. In other words, they emerge on a single Behinat Aviut, hence “stay as one,” meaning their Koma is the same.Since the He’arah reached Bina, it receives Ohr Hesed for this He’arat Hochma as well. At this time it attains his Behinat Gadlut, meaning Behinat GAR de VAK.He writes, “Then the seven sons in Bina are grown and do not need their mother.” This is because once they have attained He’arat Hochma they have become grown since they have acquired Behinat Rosh. This is why they do not need their mother.Prior to that the VAK were Behinat Ohr de Hassadim without any He’arat Hochma. Thus, they needed to receive their sustenance from the Kli de Bina, which is Behinat GAR and Behinat Atzmut.They could not separate the Kli de Bina from the Kelim de VAK because of the lack of sustenance, as there is no sustenance and Atzmut except in Behinat Hochma. However, now that they have attained Hochma they have become grown and have stance and power to expand in the Kelim.
3At that time Bina ascends to Hochma. This is because it is impossible for the Elyon to bestow upon the Tachton except by turning the Panim, meaning to equalize with the Tachton. At that time it is considered close to it and gives it its remains.Thus, Bina ascends to Hochma, meaning the Zachar and the Nukva of Bina purify from their Behina Bet to Behina Aleph. Now Behina Aleph has become the Panim and thus Kli de Bina is found Panim be Panim with the Kli de Hesed as they are now both from Aviut de Behina Aleph, which is called Panim be Panim.At that time the Zachar and the Nekeva of Kli de Bina depart and rise to the Kli de Hochma. Hochma and Bina are then found in one Kli of Behinat Hochma, and thus there is the dominion of the Kli of Hochma in the Partzuf.There is yet another profundity here: In fact, the Behinat Bina is discerned as the Achoraim to the Hochma from the Shoresh of the Ohr Yashar. It is the meaning of the Yod and Nunof the Tzadik being opposite to one another as it is written in the Zohar (Bereshit). It is also as the Rav implies here in the meaning of “because He delighteth in mercy.”This means that Bina craves Hassadim more than Hochma and therefore had to ascend to the Kli de Hochma so as not to stop at the Ohr Hesed with her Behinat Achoraim. At that time Ohr Hesed can receive a greater He’arah than the Hochma.