Part 6 · Chapter 7

The Ari's Text

*When the emanator wanted to emanate the world of Nekudim, His intention was to make for them vessels so that the lower worlds would have the strength to receive the upper light. The Emanator, Ein Sof, saw that there is still no strength and ability in the lower ones to receive these lights that emerge through the Nikvey Einayim and expand from the place of Tabur of AK to its Raglayim. Consequently, before He emanated these lights, there was another, second restriction in AK, similar to the above-mentioned restriction in Ein Sof: He elevated all the light that expanded in the internality of this AK from the place of its Tabur and below to above the place of the Tabur into the upper half of its Guf, leaving the aforementioned place from the Tabur down without lights.

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 no strength and ability in the Tachtonim to receive these Orot that exit through the Nikvey Eynaim. It is so because the Ohr Hozer that comes out on Behinat Aviut de Behina Aleph, is only fine Ohr; it does not reach Behinat Guf de Hitlabshut, as has been explained in previous parts. You also know, that the Eynaim are a name for Sefirat Hochma of the Rosh, which is Behina Aleph, being the reason that he writes that there was still no strength and ability to receive the Orot de Nikvey Eynaim.
2There was another, second Tzimtzum in AK, as the above-mentioned Tzimtzum in Ein Sof. This is seemingly perplexing, for in the two previous Partzufim there was the same Histalkut Orotfrom the Guf de Elyon to emanate to the Tachton, which the Rav calls Histalkut Aleph and Histalkut Bet (see Part 5, item 60). But how is this Histalkut of NHY de AK different that gives it the name Tzimtzum Bet, and even resembles it to the first Tzimtzum in the Olamot?The thing is that there is indeed something completely new here, unlike the Histalkut Ohr that was in AB and Galgalta de AK. Here there is a new point of Tzimtzum, added to the first point of Tzimtzum that was in the Tzimtzum of Ein Sof.This is so because of the mixture of the Reshimot de SAG and the Reshimot de Behina Dalet in one another. Because of that the place of the Tzimtzum on Sium de Behina Dalet ascended to the place of Sium de Behina Bet, which is Behinat Tabur de Olam ha Nekudim.In this manner, the matter of the ascent of the Orot de NHY to HGT de AK, generated the new point of Tzimtzum and Sium to the Olamot, exactly like the first Tzimtzum in Ein Sof, as the Rav says. You should also know, that from the place of the new Tzimtzum, being the Tabur of the Nekudim, to the place of the first Tzimtzum, being ha Olam ha Zeh, is where the three Olamot below Atzilut stand, called BYA.
3The Ohr that expanded in the Pnimiut of this AK from the place of its Tabur down, above the place of the Tabur into its Upper half of the Guf. Consequently, the aforementioned place from Tabur. It has already been explained that the Rav speaks of two Partzufim here: the first Partzuf of AK, called in Inner AK, where Aviut de Behina Dalet operates, and the third Partzuf of AK, called SAG, where Aviut de Behina Bet operates. It is written about it in item 1 Ohr Pnimi; study it well there for it is impossible to go to that length again.Tabur means the place of the Sium Raglin de Hitpashtut Bet de AK, called AB. This is because it’s been explained there that this AB has only Masach de Behina Gimel. For that reason it cannot shine below Tabur of the inner AK, being the place of Kelim de Behina Dalet.AB doesn’t have Masach de Behina Dalet, and it is therefore considered to end on the Tabur, and the Kelim of the inner AK remain empty, without Ohr, from Tabur down, as they were during the first Histalkut before AB expanded.However, after the third Partzuf expanded, called SAG, its Behinot Nekudot expanded, which are its lower nine Sefirot, having only Ohr Bina. They clothed and filled the empty Kelim from Tabur de Inner AK down.Thus, these Orot from Tabur de AK down are two Partzufim: the Inner AK, and SAG de AK. It is so because the nine lower Sefirot de SAG clothe half Tifferet and NHY of the Inner AK, meaning the place from its Tabur down.It is written, “all the Ohr that expanded in the Pnimiut of this AK from the place of its Taburdown,” meaning the two kinds of Ohr, being the lower nine of SAG and ZON de Behina Dalet deInner AK Himself.“He brought all the Ohr that expanded in the Pnimiut of this AK from the place of its Taburdown, above the place of the Tabur into its Upper half of the Guf.” This means that these two kinds of Orot departed from that place below Tabur, called TNHY, and rose to the place above the point of Tabur, which is Taamim de SAG.
4He brought all the Ohr… …above the place of the Tabur. This raising of the Orot from below, from Tabur de AK, to the place above Tabur, is the most elementary issue in this wisdom; hence, we must thoroughly understand it. This is actually a very long issue, clarified only through the understanding of all the Rav’s teachings regarding the emanation of Nekudim.However, its axis revolves primarily around the association of Midat ha Rachamim with Din, namely the joining of Behina Bet, which is Bina, with Behina Dalet, which is Malchut. This is brought in the Zohar (Ruth), regarding the verse, “And they both went,” explaining that the two Heys in the Name HaVaYaH, meaning the first Hey, Bina, and the second Hey, Malchut, fused and became as one.This thing is rooted here in the ascent of the Orot of NHY de AK below Tabur to HGT above Tabur. It is so because in the beginning, the Ohr of the lower nine of SAG, which are Behina Bet below Tabur de AK, expanded, clothed and connected with ZON de Behina Dalet there.In that, Behina Dalet received strength so that afterwards she would be able to ascend along with the lower nine of SAG, meaning Ohr Yashar Rachamim of Hitpashtut SAG, called Nikvey Eynaim. Thus, Behina Dalet, the lower Hey, came and clothed in the Masach in Nikvey Eynaim. She was incorporated there in the Upper Zivug on this Masach that raises Ohr Hozer from Hochma to Keter, extending Koma of Behina Aleph, being Komat ZA.However, since there is also Behinat Hitlabshut of Behina Bet there, it is considered Komat Israel Sabave Tvuna. It turns out that there is Behina Dalet incorporated in this YESHSUT that emerges from the Zivug de Eynaim, which is the lower Hey of HaVaYaH. Thus, the two Behinot: Midat ha Rachamim, which is Behinat YESHSUT, and Midat ha Din, namely Behinat Lower Hey, joined here in a single Partzuf.Thus you find that this connection and association of Behina Bet with Behina Dalet was made by the ascent of the Orot NHY de AK to its HGT above Tabur. This is because Behina Bet and Behina Dalet rose from there, mingled in one another, until they came to the place of the Zivug together with the Ohr Elyon, called Nikvey Eynaim, where they were actually made into one Partzuf.This Partzuf is called Olam ha Nekudim. Remember that concept, as it is the basis of all the following teachings. The details of this issue and the reason for the Histalkut of the Orot de NHY has already been explained (Ohr Pnimi, item 6).