Part 5 · Chapter 46

The Ari's Text

Afterwards, it returned to being not Matei in Keter, and then it is Matei in HB and Hesed, and then it is not Matei in Gevura, Matei in Tifferet, and not Matei in Netzah, Matei in Hod, and not Matei in Yesod, as it ascended in Hod. At that time, it turns its anterior and gives light to Malchut below in her place, and then it is Matei in Malchut. Now the first phases are complete, which is the reality of the expansion. Thus, all ten lights have reached Malchut.

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.

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1Lo Matei in Keter etc. Matei in Hod and Lo Matei in Yesod, asit ascended in Hod. At that time it turns its Panim and gives Ohr to Malchut below in her place, and then it is Matei in Malchut. The matter of Lo Matei in Keter has already been explained, being because of the regular Hizdakchut through the Bitush de Ohr Makif and Ohr Pnimi, at which time the Behina Gimel in the Kli purified into Behina Bet. The Ohr that elicits in that Zivug is Komat Bina and that remains gave the Keter to the Kli de Hochma.Since the He’arat GAR returned to the Partzuf, all the Behinot Panim and Hochma, Bina, and Hesed, Tifferet and Hod, returned to their original place. Then the Ohr Yesod rises and joins the He’arat Panim de GAR of the Hod for the above reason.At that time the Kli de Yesod turns its Panim downward, meaning it administers Behinat He’arat GAR, relating to the dominion of the Kli de Hod on it. However, it is not from Behina Aleph but only from Komat Ohr Malchut, as the Ohr that remains in the Kli de Yesod is only Komat Malchut, and then it is Matei in Malchut.However, here we must know what is the Ohr of Yesod that rose to Hod and what is its residue, which it gave to the Kli de Malchut. We thoroughly know the origin of the above Hey that descended to Kli de Yesod.You already know that this Hey is a result of the Zivug ZON in Kli de Bina. We must also discern a shape of Dalet ד over Vav ו in this Hey ה.This Vav in the Pnimiut of the Partzuf has no Rosh and there is a significant indication here since this Hey consists of the Zachar and Nekeva in Bina. Hence, the Behinat Nekeva in the Hey is the Daletand the Behinat Zachar in the Hey is the Vav without the Rosh inside it.The meaning of the words is that the matter of the cessation of the left leg in the Hey implies the cessation of the GAR from the VAK that had been prepared and made inside the Kli de Bina. There is a great Hidush to discern: the Nekeva is more important than her Zachar since the Zachar is resultant from the Zivug Zachar and Nekeva de Kli de Hochma when the Zachar is in Behinat Harkanat Rosh (see the Rav’s words item 35).The Hochma turned her Panim and shines to Bina Panim be Panim, only He’arah. It means that the Zachar in Kli de Hochma, which is Behina Gimel, turned its Panim and purified into Behina Bet like the Nukva of Kli de Hochma.You find that the Zachar lowered its Rosh since the GAR de Hochma is called Rosh. Now, after it departed from the Aviut de Behina Gimel, the entire Ohr Hochma disappeared from it, and it equalizes with Komat Bina of its Nekeva. At that time they mated and procreated the above Zachar of Kli de Bina.It is known that any offspring and resultant is considered VAK of its Maatzil, meaning the Zachar and Nekeva de Hochma that gave birth to it. When they procreated it they both had only Komat Bina, hence their offspring is merely VAK of that Koma.However, the Nekeva of the Kli de Bina is discerned as the Reshimo of Bina that remained in that Klifrom the time of Hitpashtut Aleph that the Ohr Bina of Hitpashtut Aleph left there when departing from there. That Ohr Bina had Komat Keter there since all Eser Sefirot de Hitpashtut Aleph had Komat Keter.Thus, you see the great importance of this Reshimo that remained in Kli de Bina. However, it became a Nukva to the Zachar de Keter de Kli de Bina, which lacks even the GAR de Bina.That was so because this Reshimo has a very small Ohr, as all her Ohr has already departed. She is but a Reshimo, meaning a very small Ohr that must remain after every Ohr when it leaves its place. Hence, since the Reshimo has no Ohr, she became a Behinat Nekeva to the above Ohr Zachar, which is much lower than her, so as to receive Ohr from it, and examine that.Now you will thoroughly understand the meaning of this above Hey that was emanated from those Zachar and Nekeva. The truncated Vav without the Rosh that stands inside that Hey is the Behinat Zachar in that resultant. This is because it is Behinat VAK de Komat Bina without the Behinat Rosh de Komat Bina.The Dalet that surrounds that truncated Vav in the Hey is the Behinat Nekeva in this resultant. It is regarded as the Rosh over the truncated Vav since it is completely Behinat GAR.Yet, it lacks the Ohr, which the truncated Vav has, whose entire Ohr is only what she receives from that truncated Vav. Hence, it is called Dalet, indicating that she is poor and devoid of Shefa from her own Behina and must receive from her Zachar.That cessation that was made in the left leg of the Hey indicates that she divided into two separate degrees from one another. This is what has now been made by the ascent of the Ohr Yesod to Sefirat Hod.You know the two kinds of Orot in the Kli de Yesod. The first is the Behinat Dinim that remained in the Hod after the He’arat GAR disappeared there, and the second is the Ohr of the Hey that was drawn to it from the ZON in Bina.After the Ohr Matei in Hod, being Behinat He’arat GAR that departed from the Ohr of Yesod when that Ohr is in Hod, it causes its residue to descend to Yesod. Now you find that when the Ohr descended to the Hod once more, the residue that descended to Yesod has certainly returned to its Shoresh, to Hod since now it has He’arat GAR there once more.That Ohr that rose there took the Behinat truncated Vav inside the Hey in the Yesod along with it and raised it to the Hod. Thus, two Orot rose from the Yesod. The first is the Ohr above Malchut, meaning the residue that it took from Hod first. The second is the truncated Vav inside the Hey.The reason for it is that although that Vav is not at all from Behinat Hod, it still rose there. This is so because it was first connected to the Ohr of Malchut in order to sweeten it.The Ohr Malchut is discerned as the Hey Gevurot and the Hey is the Behinat Hey Hassadim, and they were sweetened in one another. That sweetening comes only from the Vav inside the Hey since it is the entire Ohr inside the Hey though it certainly took the He’arat GAR in her from the Dalet, meaning only during the Lo Matei in Hod, and it was in the Yesod without He’arat GAR.Now, however, that it is Matei He’arat GAR in Hod once more, it no longer needs the He’arat GAR in the Behina of the Dalet. Therefore, it only took the Behinat Vav when it rose up there, not the Behinat Dalet that surrounds it. You should also know that that Behina of Dalet that surrounds it came down and clothed the Kli Malchut.Now we can thoroughly understand Sefirat Malchut. This is because the Kli in her is Kli Malchut, extending from Kli de Hod and the Ohr in her is the Behinat Dalet that surrounds the Vav from the Behinat Hey that extends from ZON de Bina.However, the Ohr of Malchut herself is what clothed here in the Kli of Yesod. For that reason Malchut is called Aspaklaria that does not shine, as the Rav says above (Part 4).You find that there are four males and four females in this Hitpashtut Bet. The first two couples are ZON de Keter and ZON de Hochma. The males in them are more important than the females since the Zachar de Keter is from Behina Dalet de Hitlabshut but the Nekeva de Keter is only from Behina Gimel.The Zachar de Kli de Hochma is from Behina Gimel, but the Nekeva de Kli de Hochma is from Behina Bet. Thus, the males are greater than the females.However, in both, the males and females are found in one Kli. They are close since the males are from the Reshimot that remained after the Histalkut of Hitpashtut Aleph, hence they are devoid of Ohr. The females, however, are from the new, second Hitpashtut and are filled with Ohr.However, in the Zachar and Nekeva de Kli de Bina, the Nekeva is greater than the Zachar. This is because the Zachar is Behinat VAK de Bina, hence they are both in one Kli, as the Nekeva is from the Reshimo and lacks Ohr and the Zachar comes from the Zivug of ZON de Hochma, hence it is filled with Ohr.Also, though the Zachar in Kli de Keter is a Reshimo, considered devoid of Ohr, that absence concerns only its GAR. From the perspective of VAK, however, it is filled with Ohr.Yet, there are many discernments in the Zachar and Nekeva of the VAK. The Zachar, being the Ohr ZA, is emanated by the Hochma, which is the Ohr Hesed in the Kli de Bina and then expands to the Kli de ZA. The Nekeva, however, is a upshot of Bina, meaning the Hey that was emanated by the ZONof Bina.We must still discern another Behinat Zachar and Nekeva there, namely the Zachar and Nekeva in Yesod and Malchut. There the Zachar is smaller than the Nekeva since the Zachar is the Behinat Vavwithout the Rosh inside the Hey that extends from the Zachar of Bina, which is Behinat VAK. Nevertheless, they are not in one Kli but the Zachar is in the upper Kli, which is the Yesod, and the Nekeva is in the lower Kli, being Malchut.These two above Behinot ZON inside the seven lower Sefirot are sometimes considered one, and sometimes two. This is because in Gadlut, the Nekeva has all the above Hey and all the VAK are then considered the Zachar of that Hey.However, in Katnut only the Yesod is considered Behinat Zachar and then Malchut has only the Dalet ד in the Hey ה, as the truncated Vavtakes the Yesod. There are many changes in that too and this is not the place to elaborate.We must also note here that there are three divisions in the lower seven, which are Behinat Rosh, Toch, Sof. The first are Hesed and Gevura, which are Behinat Rosh of the VAK. The second are Tifferet and Netzah, which are the Behinat Toch of the VAK. The third are Hod, Yesod, Malchut. These are the Behinat Sof of the VAK.The matter of Matei ve Lo Matei depends only on Keter and Hochma. This is so because the Achor de Keter denies He’arat GAR from the entire Partzuf, except when Keter’s dominion is cancelled, meaning by the Hizdakchut of the Aviut in the Masach in it, which belongs to its Koma. At that time the Ohr departs from Keter and its residue is Matei in Hochma from which appears He’arat GAR in the Partzuf.Hence, if Matei in Keter, He’arat GAR is denied even from the Hochma. Therefore, at that time the Behinat VAK of the seven lower Sefirot control, namely the VAK de Rosh in them, which is Sefirat Gevura.If Lo Matei in Keter, at which time Matei in Hochma, then comes the dominion of the He’arat GAR in the RTS of the seven lower Sefirot, meaning their Behinat He’arat GAR de Rosh, which is Hesed. Also, their Behinat He’arat GAR of their interior, which is the Tifferet, their Behinat He’arat GAR de Sof, which is Hod, from which comes the Behinat GAR without the VAK to the Malchut, called Dalet ד over the Vav ו in the form of the Ot Hey ה.This Dalet means cessation of Ohr from the Partzuf. Because all the Aviut in the Masach purified and the Zivug stopped, there is no Ohr Hozer to clothe the Ohr Yashar there any longer, and the Ohr Yashar stops too. All the Sefirot return to the Maatzil through Hitkalelut of all the Reshimot in them within the Masach, as the Masach ascends to the Maatzil.
2Now the first Behinot are complete, which is the reality of the Hitpashtut. This refers to Hitpashtut Bet, called Partzuf AB de AK.
3Thus, all ten Orot reached the Malchut. It means that the Hizdakchut reached Komat Malchut. At that time the Masach is clean from any Aviut from the Behinat Guf until its Tzura is equal to the Behinat Masach of Malchut of the Rosh. It is considered to have risen there and become incorporated in the Zivug de Lo Pasik in the Malchut of Rosh.In that state the Reshimot of the Sefirot Guf contained in it in the full measure of their Aviutreawaken, and it thickens once more in the Aviut from the Behinat Guf. Thus its Tzura has been differentiated from the Malchut in the Rosh once more and it is therefore considered to have departed there and become separated. At that time a Zivug Elyon comes out on it, extending a new Koma of Eser Sefirot to the Guf.It has been explained there that the last Behina does not leave a Reshimo. Since here the last Behinawas Behina Gimel, you find that Behina Gimel did not leave a Reshimo, hence it is not contained in the Masach.The greatest Reshimo in it is Behina Bet. Hence, when the Masach regained the Aviut through its Hitkalelut in the Zivug of Rosh it could not thicken more than Behina Bet. You find that the Koma that came out there reached no more than Komat Bina. This is the second Behina of the Hitpashtut of the Ohr after its second Histalkut.