Part 5 · Chapter 40

The Ari's Text

Afterwards, the light returns to being Matei in Keter, and then both HB ascend there because of the desire they have. Then you find that there is a great distance between the sons and the light of GAR, for there are two distances between them, Bina and Hochma, in which there is no light. Hence, at that time, the light of Hesed rises to Bina and is called not Matei in Hesed. In that state, the vessel of Hesed turns its anterior and gives the six lights below in Gevura.

Inner Light

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1The Ohr returns to being Matei in Keter and the both HB ascend there. This is because Hochma purified once more from the Aviut de Behina Dalet in the Masach in her and the Orot departed from there and rose to the Keter. This caused the awakening of the Aviut in Nukva de Keter by the force of the Reshimo de Zachar de Hochma that rose inside her being Behina Gimel.For that reason she received the Aviut de Behina Gimel in her once more, the Komat Hochma expanded to her once more and the Ohr Hochma Matei in Kli de Keter. Know, that the Rav names the Hizdakchut of the Aviut by the name “craving to rise to the Elyon” because Hizdakchut and ascent are one and the same.
2Two distances between them, Bina and Hochma, which have no Ohr. In order explain the matter of these two distances that were made because of the ascent of HB to Keter and in order to make it possible to continue to explain the Rav’s words I must elaborate here. It is in order to comprehensively clarify in a thorough understanding the attribute of these ten Kelimthat remained from Hitpashtut Aleph de AK after the Histalkut of their Orot within them and their setting here in the Partzuf de Hitpashtut Bet de AK.Most importantly, we must thoroughly understand the matter of Panim and Achor of those Kelim for until now we explained only from the Behinat Aviut in the Masach that mates with the Ohr Elyon. The greatest Aviut in the degree is its Panim, and its least measure of Aviut is in the Achor of the degree.Now we shall explain the Panim and Achor in the property of the Kelim in themselves, according to how they were affected by the Hitpashtut and Histalkut de Hitpashtut Aleph.The primary disclosure of the forces in the ways of the Orot comes mostly through the property of the Kelim themselves, hence the Kelim are called tubes. They are like the nature of the water that adopt their form through the Tzinorot (pl. for Tzinor) by which they come, whether abundantly or scantly, whether to the east or to the west. Also, the Orot are activated in the properties of the Kelimthey are clothed in, hence, we must understand them thoroughly.You find that the Ohr Keter in Hitpashtut Aleph did not come back down to Hitpashtut Bet, but remained standing in the Rosh under the Malchut of the Rosh. When ZON de Kli de Keter of Hitpashtut Bet should rise and receive their Shefa, he turns his Panim to them, meaning he gives them all that they need.However, it is only while they are with him in the Malchut of the Rosh. After they are filled with their Shefa and descend to the Guf, he immediately turns his Achoraim to them, meaning he denies them of the Shefa that they need.We must understand that thing. If he prevents the Shefa from them once more, how has the ascent to the Rosh helped? The thing is that indeed they received their fill during the ascent, meaning according to the Masachim in them, which are Behina Dalet de Zachar and Behina Gimel de Nekeva. That Komat Zivug is close to Komat Keter and they descended to Keter de Guf with all this great Shefa.However, we must therefore understand what was the benefit in that root Keter turning its Achoraim to ZON de Keter that descended to the Guf. Indeed, much is done because of that: because of it the Kli de Keter de Guf must be in Behinat Achoraim toward Hochma as well because this Kli is indeed the Kli of that root Keter from the time of Hitpashtut Aleph. After all, it is from her that he departed and rose to the Rosh.By so doing he operates on her when he is in the Rosh too, as she equalizes with him as he stands at the Rosh. For that reason the Kli too must be in Behinat Achoraim to all the lower nine Sefirot from her.This means that she does not give them from that Shefa that she received in the Rosh, except through the Achoraim, meaning by preventing the He’arat Hochma from them. This is because Hochma is always called Ohr Panim, or Ohr GAR, and remember that in all the places. Thus, the nine lower Sefirot cannot receive from the Keter but only Behinat VAK, meaning lacking He’arat Hochma, and examine thoroughly.The meaning of Panim and Achor de Kelim is simple: the place of bestowal in it is called Panim, and that Behina through which it does not bestow is called Achor. It is like a person who negotiates with his friend; he stands opposite him, at his fore side, not behind him.Yet, you will understand that even though the Keter bestows through its Achoraim, you can once call it Panim even though it has no He’arat Hochma, meaning the side that is the place of bestowal. Hence, we must understand it only according to the relevant matter.The Masach de Keter purified from the Aviut de Behina Dalet and Behina Gimel in it to Behina Gimel and Behina Bet, fitting for the Ohr Hochma. At that time the Kli de Keter must turn its Panimdownward and its Achoraim upward. This is because its Achoraim detain the He’arat Hochmacompletely because of the root Keter of the Rosh that stands under Malchut de Rosh.However, the cause of the above turning of the Panim is the matter of the Hizdakchut of the Masach de Zachar de Keter, which is the Reshimo that the root Keter left in this Kli de Keter after its Histalkut from it. Since that Reshimo departed from there because it purified and came to Aviut de Behina Gimel, the dominion of the root Keter on its Kli stopped.At that time the Kli turns its Panim downward and everything that is ascribed to the He’ara of the root Keter ascends once more to it, to the Rosh. The remains, meaning the Reshimo de Behina Gimel de Hitpashtut Aleph, which is the Zachar de Hochma, and the He’arat new Zivug that came out on the Aviut de Behina Gimel that the Nukva de Keter left after her Hizdakchut, became the Nekeva de Kli de Hochma.Now we shall explain the Panim and Achor of the Kli de Hochma. Hochma’s conduct is to bestow only Hochma. Hence, the place of the bestowal of Hochma is her Panim and the place of bestowal of Ohr Hassadim is her Behinat Achoraim.In other words, it is the complete opposite from Keter. The Panim of Keter is to bestow VAK and He’arat GAR is in her Achor. At the same time the Panim de Hochma is He’arat GAR from the Behinat Ohr Hochma and her Achor is He’arat VAK.The Panim and Achor de Keter of Bina is also opposite from Kli de Hochma though not completely opposite since the Shoresh of Bina is Etzem Hochma. However, her nature is to always yearn for Ohr Hassadim, as the Rav has written regarding “because He delighteth in mercy.”Bina is called “He” and she craves and wants Hassadim. Hence, when she has Hassadim in the Partzuf, she becomes Etzem Hochma once more, as the Rav wrote above regarding “Abba ve Ima stay as one and come out as one.”However, Kli de Bina is primarily distinguished by her craving for Hassadim, hence her Panim is He’arat Hassadim and her Achor is He’arat Hochma, the opposite of Kli de Hochma.Now we shall briefly explain the Kelim of the seven lower Sefirot HGT NHYM. You must remember the Rav’s words above (Part 4, Chap 6 item 8) that ZA has only five Ktzavot, being five Hassadim from Hesed to Hod though Yesod does not take its own private Hesed, but all five Ktzavot are incorporated in it.In essence, there are two general Orot in all the degrees, which are Ohr Hochma and Ohr Hassadim. There are also five Behinot Aviut in the Masach according to the five Behinot de Ohr Yashar called KHB Tifferet and Malchut.These five Behinot are called KHB TM only when the GAR are Behinat Ohr Hochma. However, in a place where all those five Behinot contain only Ohr de Hassadim, they are called HGT NH. The names of the first three Behinot KHB have been changed to HGT and the names of the last two Behinot Tifferet and Malchut have been changed to Netzah and Hod.He writes, “they are five Hassadim from Hesed to Hod.” This means that even the First three Behinot are also only Ohr Hassadim and not Ohr Hochma at all, and understand and remember that. The Yesod and the Malchut are only two containers of the above five Ktzavot.One container is from the perspective of their being five sweetened Hassadim in Midat ha Rachamim, and one container is from the perspective of their being in Midat ha Din. At that time they are called five Gevurot or that the five Hassadim and five Gevurot are contained together.However, in order to understand the attributes of these five Ktzavot we need the Rav’s words here regarding Matei ve Lo Matei for they were not explained anywhere else in all of the Rav’s writings. Hence, these words of his need close attention.Let us clarify once more the birth of the first Hesed of these five Hassadim, brought in the Rav’s words (item 37). ZON de Hochma departed to Keter since the Aviut de Behina Bet purified to Behina Aleph and its Zivug raises only Ohr de VAK that are now contained in the first Hesed. At that time the Kli de Hochma turned its Panim downward since it cancelled its Behinat Panim and turned its Achoraim upward.This means that its previous Achor, meaning He’arat Hassadim, has now become a place of bestowal. By that it equalized itself with the Panim of Bina, as it is written, “because He delighteth in mercy.” In that state he gave her the seven Orot that are now contained in the first Ohr Hesed. Thus, Ohr Hesedis found in Kli de Bina.You must remember that besides this Ohr Hesed there are two other Orot that precede it in that Kli de Bina. They are the Zachar, born of the Zivug ZON de Kli de Hochma, which is truly Behina Bet, Komat Bina like the Nekeva de Hochma herself.However, since he is born through the turning of the Panim de Kli de Hochma (see the Rav’s words item 35 and in Ohr Pnimi there) it is thus considered Behinat VAK of Hochma. You should also know that he is the Shoresh de Israel Saba in all the Partzufim.There is yet another, second Ohr there, being the Reshimo de Kli de Bina, which is there from the time of Hitpashtut Aleph. [Besides the Masach being incorporated of all the Reshimot in those Kelimas it travels to the Maatzil, it is certain that the majority of the Reshimot remained in their place in their own Kelim and did not ascend with the Masach to the Maatzil.]That Reshimo is the Behinat Nekeva that exists in Kli de Bina, and you should know that she is the Shoresh to all the Behinot of Tvuna in all the Partzufim. However, this Ohr Hesed that Hochma now gave to Bina is considered the son of Bina and not actually her.Keep in mind the relationship between the ZON in Kli de Hochma with the ZON in Kli de Bina, as in fact they are Ohr of the same Koma of Bina. However, ZON de Bina relate to ZON de Hochma as Israel Saba ve Tvuna relate to Upper AVI. The YESHSUT are only the VAK of AVI themselves though they are both discerned as one Koma of Aviut de Behina Bet.From this you can see that the primary division of AVI and YESHSUT to two Partzufim GAR and VAK is only to procreate the Katnut of the seven lower Sefirot. This is because it is impossible for Kli de Hochma to dispense the Ohr Hesed, which is Behinat VAK without GAR if not through the Achoraim of Hochma.Hence, it turns the Panim backwards, and this inversion divides the Kli de Hochma into two Partzufim: Partzuf GAR, where the Panim remain in their place, and Partzuf VAK de Hochma, which turned its Panim backward, giving Ohr VAK that lacks GAR. YESHSUT is also named VAK after the inversion of the Panim de Kli de Hochma.However, in order to procreate the Gadlut of ZA, meaning the GAR that belong to those five Hassadim, Kli de Hochma must return its Panim upward once more as in the beginning. Then it is considered that ZON de Bina and the ZON of Hochma that were divided into GAR and VAK due to the inversion of the Panim de Hochma, now the Hochma returned and revoked that inversion of the Panim. Now there is no longer dispensing of GAR and dispensing of VAK in the Kli de Hochma.You find that ZON de Bina return and rise to ZON de Hochma and become one Partzuf once more. Know, that this matter is implemented in the Partzufim of Atzilut as well.When AVI want to dispense Mochin de GAR to the ZA, AVI and YESHSUT become one Partzuf once more. This too is for the above reason that the He’arat VAK was cancelled from the Hochma and the Panim returned to its place as in the beginning.From the explained you can thoroughly understand the order of the birth of the first Ohr Hesed in its Behinat Gadlut brought in the Rav’s words (item 39). To summarize his words, it returned to being Lo Matei in Keter and then Matei in Hochma when Ohr of Hochma that was in Keter descended to Hochma. At that time the sons in Bina are grown and then Bina ascends to Hochma because of the craving in her to cleave to her, the seven Orot descend and are given to the Hesed Panim be Panim.Interpretation: The ZON de Keter purified once more and departed to the root Keter that stands under Malchut de Rosh. At that time the Kli de Keter turned its Panim below and gave its remains, being ZON de Hochma, to the Kli de Hochma.The Behinat Panim of ZON de Hochma returned to its place as in the beginning and then “Bina ascends to Hochma.” It means that Bina and Hochma have become one Partzuf, similar to AVI and YESHSUT that became one Partzuf.Consequently, that Hesed in Kli de Bina receives the He’arat Ohr Hochma since the Kli is united with the Ohr Hochma. You find that Hesed returned to Behinat GAR, which is called that it has become grown.He writes, “Then the seven sons in Bina are grown and do not need their mother.” That means that they have acquired Behinat He’arat Hochma and GAR, and in that the ZAT are discerned as grown.It has already been explained above that before the Ohr Hesed acquires the Gadlut it cannot spread below. This is because it cannot separate from the Kli de Bina which is its entire sustenance and Atzmut in the Behinat GAR. Hence, it is considered to need its Ima, though now that it has already attained the Ohr Hochma itself it no longer needs the sucking of the Kli de Bina, hence, it is written, “and do not need their mother.”At that time the Kli of Bina turned her Panim downward and the seven Orot in her descend and all of them are given to Hesed Panim be Panim. You must remember that the Behinat Panim de Kli de Binais for He’arat Hassadim and her Achor is for He’arat Hochma.When she is in that state she cannot administer He’arat Ohr Hesed with He’arat Hochma. However, it has been explained that the returning of the Panim de Kli of Hochma instigated the unification of the two Kelim Bina and Hochma into one because the Kli de Hochma has already cancelled her He’arat VAK.Hence, you find that the Kli de Bina has inverted her Panim backwards by the force of this unification. The previous Achor has now become Behinat Panim. It means that that Achor that prevented the distribution of He’arat Hochma has now become the dispenser of He’arat Hochma.This is because her Kli received that property of Panim and Achor found in Hochma. For that reason the Bina has now dispensed the ZAT to Kli de Hesed in He’arat Hochma.Now you can thoroughly see the attribute of Sefirat Hesed de ZA to its fullest. The Behinat Etzem of the Kli de Hesed is Behinat Keter de VAK as it has already been explained that HGT de ZA are the change of the name of KHB. Yet, KHB de Ohr Hassadim, meaning KHB of the Koma de Behina Aleph are called HGT.Thus, Kli de Hesed is Behinat Kli de Keter de ZA though it is still not considered Keter, only Hochma de ZA. This is because of the Ohr in it, as it has no Ohr Keter at all, but only He’arat Hochma that it received when it was in Kli de Bina and united into one with the Kli de Hochma. This is why it is called Hochma. There are other reasons too, but there is nothing to add here.Now we shall explain the order of the emanation of the Kli of Gevura brought in the Rav’s words here in item 40. He writes, “Afterwards the Ohr returns to being Matei in Keter and then both HBascend there. In that state you find that there is a big distance between the sons and the Ohr GAR for there are two distances between them, Bina and Hochma, which have no Ohrin them. Hence, at that time Ohr Hesed ascends to Bina and is called Lo Matei in Hesed. In that state the Kli Hesed turns its Panim and gives the six Orot below in Gevura.” Thus far his words.You must remember the two issues there are in the matter of the inversion of the Panim downwards. We have learned above that they are, one – from the perspective of the Kli, meaning her place of dispensing, whether Behinat Hochma or Behinat Hassadim and not Hochma.The second matter is from the perspective of the Zivug. Concerning the measure of the Aviut of the Masach, the most Av Behina in the degree is considered the Panim and the Behinat least Aviut is the Behinat Achor in that degree.Accordingly, you always find that the Elyon wants to bestow upon the Tachton and must turn its Panim downward. This means that he is purified from the measure of the Aviut in him, which is his Panim, and remains in a lesser Aviut, equal to the degree of the Aviut of the lower degree. This is so because then it is considered close to him and can administer in him.Now you can see that in every place that the matter of the distribution of Bina to Kli de Hesed is brought here, Bina purified from Behina Bet to Behina Aleph. This is because then she is Panim be Panim with the Kli de Hesed from the Masach side in her. It turns out that when Bina dispenses the Ohr Hesed to the Kli de Hesed, the Bina purifies to Behina Aleph.There was a whole order of gradual Hizdakchut here: First, the Keter purified from Behina Gimel to Behina Bet at which time the Ohr Keter disappeared to the Shoresh and gave Behina Bet to Kli de Hochma. Afterwards Kli de Bina unites with it into one and then Behina Bet too purifies to Behina Aleph. At that time the Orot de Kelim of Hochma and Bina disappear to Keter and Behina Aleph is dispensed to Kli de Hesed in He’arat Hochma.It has already been explained above that when the four Orot Zachar and Nekeva de Hochma and the Zachar and Nekeva de Bina rise to the Keter, they awaken Behinat Aviut de Behina Gimel in the Keteronce more. The Eser Sefirot in Komat Hochma elicits there by the power of the Zivug Elyon as in the beginning and the Ohr Hochma returns to Kli de Keter. This is called Matei in the Keter.You find that at the coming of Hesed to its Kli it causes the existence of Matei in the Keter. This is because then the Behina Bet in HB purifies to Behina Aleph and their four Orot rise to Kli de Keter, inducing a new Zivug there on Komat Behina Gimel. The Ohr Hochma is once more Matei in the Kli of Keter as in the beginning.It is written, “Afterwards the Ohr returns to being Matei in Keter and then both HB ascend there.” It means that because of the ascent of the four Orot de HB the Ohr is Matei in Kli de Keter.“In that state you find that there is a big distance between the sons and the Ohr GAR for there are two distances between them.” Interpretation: It has been explained that the Panim de Keter is for He’arat VAK without GAR as it is written, “because He delighteth in mercy,” (Ohr Pnimi item 40, par “And the Panim”).These are the two distances that now rest on the Ohr Hesed and deprive the He’arat GAR from it, which it previously received from the Hochma. It is written, “In that state you find that there is a big distance between the sons and the Ohr GAR.”It means that these two Achoraim de Bina and Keter draw the GAR very far from the sons, which are ZAT that are contained in the Ohr Hesed. It is written, ”for there are two distances between them, Bina and Hochma, which have no Ohr.”In other words, had the Ohr been in Hochma, it would have been possible for the Ohr Hesed to receive from Hochma and Achor de Bina would not have prevented it since it did not prevent it in the beginning. However, now that there is no Ohr even in Hochma due to the Achoraim de Keter, hence that He’arah that Hesed previously received is also prevented from Hochma.He writes, “Hence, at that time Ohr Hesed ascends to Bina.” After the GAR disappears from the Ohr Hesed and returns to its Katnut, it needs its Ima Bina once more to suck He’arat GAR of the Klifrom there as in the beginning.He writes, “In that state the Kli Hesed turns its Panim and gives the six Orot below in Gevura.” This is because the Panim de Kli de Hesed is for He’arat Hochma after it received He’arat Hochma, and its Achor is for He’arat Hassadim.This is so because in several places where there is Hochma and Hassadim in the degree, the Hochma is considered Panim and the Hassadim as Achoraim. For that reason the Achor de Hesed is considered He’arat Hassadim.However, now that the He’arat Hochma has disappeared from it and its Ohr disappeared to Kli de Bina, it turns out that he turned his Panim downward and gave the remains of the Ohr in it to Kli de Gevura, and then Matei in Gevura.Now you can thoroughly understand the property of Sefirat Gevura de ZA to the fullest. Essentially, the Kli de Gevura is the Behinat Hochma of the VAK, as has been explained above that the HGT are Behinat KHB de VAK.Thus, the Kli de Gevura is indeed considered Behinat Bina. This is so because its Ohr is Behinat VAK de He’arat Hochma in Hesed, such as ZON of the Upper Bina, which are Behinat Vav Ktzavot of the Upper Hochma. Thus, the Ohr of Gevura is Behinat Bina de VAK.Accordingly, the two Sefirot de ZA, Hesed and Gevura have been explained. They are Behinat Hochma and Bina of the ZA though their Kelim have the value of Keter and Hochma.