Part 5 · Chapter 60

The Ari's Text

In order to understand that, there is one thing you must know first, and this is it: There is a difference between the first time during the emanation, and the time that follows. The first time in all of them is when the male light of Keter remains during the first departure. Afterwards, in the second expansion, when the Hochma enters the vessel of Keter, it does not enter the vessel of the male, but only enters the vessel of the Nukva herself, which is the Hey of the Yod-Hey. Thus, ZON are in two vessels. However, in the second departure, when ZON rose up, the two of them, and equalized together, they all received illumination from the upper Keter together. Hence, when they come and return in their vessels, both enter the vessel of the male, and the Malchut of the Nukva remains in her vessel of Hey.

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

1There is a difference between the first time in Atzilut and the time that follows. It has been explained above that first the Ohr expanded in Matei ve Lo Matei in ten exits and ten entrances of all ten Orot until it came to the Malchut. After that it became Matei ve Lo Matei a second time, perpetual. This means that every time the Hitpashtut reaches Malchut it returns.It has been explained that the first Behina, meaning the Matei ve Lo Matei that reached the Malchut once, is called Partzuf Hochma de AK, or AB de AK. The perpetual Matei ve Lo Matei that goes back and forth is another Behina, called Partzuf Bina de AK, or SAG de AK.He writes, “There is a difference between the first time in Atzilut,” meaning the Matei ve Lo Matei once until it reaches Malchut. “The time that follows” means the Matei ve Lo Matei after it reached the Malchut in the first time, which is the perpetual Matei ve Lo Matei.
2The first time in all of them etc. are in two Kelim etc. It is so because these two Kelim of Zachar and Nekeva emerged right at the time of the coming of the Ohr back to the Partzuf by the double Haka’ot (pl. for Hakaa) of the Reshimo that remains in Keter to the Ohr that comes to the Partzuf anew.The Rav explains (Part 4, Chap 4, item 6) that a small Ohr does not strike a bigger Ohr. Still, because there is merit in the Ohr Hochma that comes anew from above unlike the Reshimo, whose Zivug and her Ohr have already departed, the Hochma can strike the Reshimo and educe Nitzotzin from her.Yet, this reason is sufficient only for the Ohr Hochma. Because of its coming anew from the Zivugabove, it thus equalizes with the Reshimo whose Zivug has already departed.However, this is not enough for Partzuf Bina de AK since although Ohr Bina came anew, its power is still not enough to strike the Reshimo and educe Nitzotzin for the Kli. For that reason a Kli for the Nekeva was not made here, but it is clothed in the Kli de Zachar that remains of the previous Hitpashtut Bet.Furthermore, the Rav has already written (Part 4, Chap 3, item 10) that the whole reason for the beating of the Orot on each other is only between two opposite and contradicting Orot in their nature. The Reshimo de Keter prevents He’arat GAR because of the Achoraim de Ohr Keter that stands at the Rosh (see Ohr Pnimi item 40, paragraph “The Masach de Keter purified”). Also, the whole He’arah of Ohr Hochma is only Behinat GAR, as it is written there.Since they are divided in their nature, they beat on each other. However, in Partzuf Bina, whose Reshimo remains from the Ohr Hochma de Hitpashtut Bet and the Ohr that comes anew is the Ohr Bina, it is known that Hochma and Bina are not in disparity of nature. On the contrary, AVI stay as one (as the Rav says in item 39).Hence, there is no Hakaa between the Reshimo and the Ohr Bina, there are no Nitzotzin for new Kelim from the Nekeva, and for this reason, the Nekeva clothes in Kli de Zachar. This does not contradict what the Rav wrote above (item 3), that the Ohr Hochma clothed in the bad Ohr de Reshimo de Keter and the Ohr of the Reshimo de Keter inside Hochma. Thus, the Ohr Hochma and the Reshimo have only one Kli, while here he says that they have two Kelim.The thing is that they clothe each other like the particular degrees in the Partzufim of Atzilut. This means that the Kli de Hochma clothes in Kli de Keter, and the Ohr Av of the Reshimo clothes inside Kli de Hochma. Ohr Hochma clothes inside the Ohr Av of the Reshimo and the selected Ohr of the Reshimo clothes inside the Ohr Hochma.
3In Histalkut Bet, when both ZON rose up etc. both enter the Kli of the Zachar. The Histalkut of the Matei ve Lo Matei of the first time is called Histalkut Bet. This is because Partzuf Keter de AK is Hitpashtut Aleph, and the Histalkut of Partzuf Keter is called Histalkut Aleph. Partzuf Hochma de AK is Hitpashtut Bet and the Histalkut of Partzuf Hochma is called Histalkut Bet.As in the first Histalkut, the Rav explained above (item 6) that prior to Hitpashtut Bet, the ZON de Keter rose up, being the Reshimo de Behina Dalet de Hitlabshut and the Reshimo de Behina Gimel. There, both received He’arah from the Keter Elyon.Similarly, in the second Histalkut, prior to the Hitpashtut of Partzuf Bina, the two Reshimot rose. These are the Reshimo de Behina Gimel of Hitlabshut and the Reshimo de Behina Bet, which are Behinat ZON de Keter de Partzuf Bina.Both of them rose to the Malchut de Rosh and there received He’arah from the Keter Elyon together. Through this He’arah, the Nekeva acquired Hishtavut with the Zachar, and for that reason the Nekeva could clothe the Kli of the Zachar.