Part 7 · Chapter 5

The Ari's Text

You know that the root of ZA is only six Sefirot. However, afterwards, they grew and became ten Sefirot for it. Similarly, the root of Malchut is one dot, which is later made to incorporate ten Sefirot. Thus, in their first root, they are only seven kings, six in ZA and one in Nukva. These cling to the last two letters of the Name, which are Vav-Hey, and these two letters are eleven in Gematria. This is the meaning of the eleven signs of the incense: ten inner Sefirot, and one surrounding. Although the surrounding also consists of ten Sefirot, it is called one.

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

1The Shoresh of ZA is only six Sefirot. This is so because when it was born, it had no Rosh, which is GAR, called HBD. He had only VAK, being HGT NHY, and Malchut has only her Malchut, lacking all first nine Sefirot. Hence, the Sitra Achra do not have any sucking from the Rosh de ZA, since during the Katnut it has no Rosh.As we shall see, these are very interesting things, but here we shall only elucidate the reason that ZAcame out without GAR. Indeed, even during the Gadlut, it has no more than six Kelim HGT NHY. When the Rav writes that it has Eser Sefirot, it does not mean that the first three Sefirot, namely KHB, were added to it, only that its HGT of Katnut grew to become a HBD, and the NHY de Katnut grew to become a HGT. All that was added are the three lower Sefirot, being NHY.Thus, even during the Gadlut it does not attain the first three Kelim KHB, and because this is a great principle in the wisdom, we must understand it at its source, each with its own reason.It is known that the Shoresh of ZA emerged at Nekudim, called HaVaYaH de BON. This is Partzuf MA, called YESHSUT that came out of the Nikvey Eynaim. Also, you find a great innovation in this Partzuf, unlike all the previous Partzufim of AK.The Gufim emerged in them in Eser Sefirot and Eser Kelim, and each Guf begins with Kli de Keter, as it is written in Matei ve Lo Matei. However, in this Partzuf that came out of the Eynaim, the Gufbegins from Daat; there is no memory of the first three Sefirot Keter Hochma Bina in them.Besides that, there is a great difference in the Eser Sefirot de Rosh itself. Until here there is only one Rosh for each Partzuf: the first is YESHSUT that stands from Tabur de AK upward to the Chazeh; the second is the Keter of the Nekudim; and the third is AVI de Nekudim.These two changes are interdependent. It has already been thoroughly clarified in Part 6 that all these three Roshim are only one Eser Sefirot de Rosh. The matter of their division in this manner is because of the ascent of the Hey Tata’a in the Eynaim, where the Zivug was made on the Masach de Behina Aleph, called Nikvey Eynaim.The first Rosh came out in two Sefirot Keter and Hochma and in the Nukva de Hochma, the Zivugwas made on the Hey Tata’a incorporated there, and this Rosh is called YESHSUT. For this reason, the three Sefirot Bina, ZA, and Malchut, are considered HGT de Rosh, as they are below the Masach and the place of the Zivug and in that they are no longer considered GAR.Nonetheless, these HGT are also considered Rosh. Moreover, they are the gist of the Rosh of Partzuf Nekudim because the above first Rosh, called YESHSUT that stands from Tabur AK upward through the Chazeh does not join the Partzuf at all. Instead, it is regarded entirely as Akudim (see Part 6, Ohr Pnimi item 20), but its Behinat AHP that exited to Behinat HGT are considered Rosh de Nekudim.Also, these AHP are divided into two Roshim. This is so because the Behinat Awzen, called Sefirat Keter de Nekudim is considered Behinat Keter and Hochma of this Rosh, in the form of Hey Tata’a in the Eynaim.The Behinat Hotem Peh that came out of this Rosh too are YHV in the AHP. They are considered the third Rosh, called AVI de Nekudim. Know, that the second Rosh too, called Keter de Nekudim, is also not considered the Rosh of the Partzuf. This means that its Malchut does not expand from above downward to Behinat Eser Sefirot de Guf since it only shines and clothes in the third Rosh, meaning AVI de Nekudim.AVI alone are the Rosh for the Partzuf of the Nekudim. This means that they Malchut expands from above downward to Behinat Eser Sefirot de Guf de Nekudim (see above Histaklut Pnimit Part 6, section Cause and Consequence, item 30).Know, that even during the Gadlut, when Hey Tata’a descends from the Eynaim in the Keter to the Peh de Rosh, Keter itself still does not join AVI in such a way that they will literally be made into one Rosh. Instead, only He’arat NHY of Keter clothes AVI. This is the meaning of AVI becoming Behinat HBD, and the second Rosh is in Behinat Keter above their Rosh.You see how the Eser Sefirot of one Rosh were divided and made into three Roshim. The first Roshtook Keter Hochma; the second Rosh took the Bina in them, called Awzen; and the third Rosh, called AVI, took the ZAT in them, called Hotem Peh. However, the first two Roshim do not join the Guf of the Partzuf.You already know that all the Sefirot de Guf extend from the Rosh. The full measure that Malchut de Rosh clothes in her Ohr Hozer from below upward in the Rosh expands from her and within her in that same amount to Eser Sefirot de Guf.Yet, understand that Malchut of the third Rosh has no more than the two Sefirot Hotem Peh, which are ZAT de Rosh. The GAR of Rosh are in the two previous Roshim because Keter and Hochma are in the first Rosh, called YESHSUT and Bina is in the second Rosh, called Keter. Thus we have thoroughly explained that it is impossible for ZON to have more than seven Kelim HGT NHYM, since their Rosh, being AVI, have no more than these ZAT, which are Hotem Peh.We might ask about that: Since both lack GAR, what then is the greatness of AVI over ZON? The Rav has already explained that to us above (Part 6 items 21-25). The whole merit of AVI over the ZON is because AVI took a little bit He’arah from the Ohr Awzen. This is why their Kelim did not break, and only their ZON did not receive any He’arah from the Ohr Awzen, but only from the Hotem Peh. This is why all their Kelim broke.In general, we have already learned there thoroughly and we shall explain further in this part that this He’arah that AVI received from the Ohr Awzen corrected them by means of Zivug Achor be Achor. This means that because of that they had Behinat GAR of Bina, as we shall elaborate below.