Part 10 · Chapter 147
The Ari's Text
AI translated
- Now, since in their joining they became one single Partzuf, it is found that what was at first the Rosh of Tvuna is now the foundation and base of the totality of the two Partzufim in their being one single Partzuf. And what was at first the Yesod of Bina is now the Chazeh [chest] of Bina of the phase of the totality of the single Partzuf alone. For behold, the Rosh of Tvuna was at first in what is now the lower third of Tifferet, which is the place of the belly of the totality now.
Inner Light
AI translated
Inner Observation, Questions, and Answers
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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
Indeed, there is here an original depth, still from the ten Sefirot of direct light themselves. For you know that HB of direct light stand from the beginning of their emanation back to back, in the secret of the Yod and the Nun of Tzadi, meaning that Bina, in the secret of “for He desires mercy,” gave her back to the light of Hochma, and turned her face to nurse the light of Hassadim from the Keter of direct light (as above, Part 1, page 5, the passage beginning “And the reason.” Study it there well) — for this is not the place to elaborate. Accordingly, it is found that just as Keter bestowed the light of Hochma to Hochma of direct light, so it bestows the light of Hassadim to Bina of direct light, for Hochma of direct light is regarded as entirely Hochma, with none of the discernment of Hassadim in her, and therefore Bina is obligated to receive the light of Hassadim from Keter, and therefore she turned her back to Hochma.
And you already know the great difference from the Partzufim of AK until Nekudim, to the Partzufim from Nekudim onward: that the ten Sefirot in the Partzufim of AK are found from the discernment of KHB ZON of the light of Hochma, and they end at the Tabur of AK. But from Nekudim onward, in all ABYA of the world of correction, the ten Sefirot in them are regarded only as the discernment of KHB ZON of the light of Hassadim. And although there is also a Keter and a Hochma in every Partzuf, they accompany the Partzuf in the discernment of roots, in order to bestow an illumination of Hochma within Hassadim, namely in the same quantity and quality that were toward the ZON of the Partzufim of AK — such that the level of Keter in the Partzufim of Nekudim and Atzilut is equal to the discernment of ZON of the Partzuf of Keter that is in AK, namely, before the first departure that was in it. And likewise the level of Hochma is equal to the ZON of Hochma in the Partzufim of AK, and so on, as written in Part 7. See there. And the reason for this is that the entire matter of the cascading of the Partzufim comes for the sake of a deficiency, that every lower one fills and completes its upper, as above at length. And since AK was completed in completeness until his Tabur, in the secret of filling and the filling of the filling, as above — for these two discernments of the fillings, which are his AB and SAG, returned and filled his vessels after the departure of their lights at the time of the first departure, until the Tabur. But only from the Tabur downward there remained still without filling, since AB and SAG do not reach there, as above. And therefore the ten Sefirot of Nekudim cascaded and came out, and likewise all the Partzufim of ABYA of the world of correction, in order to return and fill this place of NHY of AK.
Now, according to what has been explained, you will see that there is no deficiency here except in the discernment of ZON of AK, from the Tabur downward. And you already know that the quality of ZON is only the light of Hassadim with an illumination of Hochma, namely in the quality of ZON of direct light, as is known. And therefore the quality of all the Partzufim of ABYA that come to complete them need no more than Hassadim in an illumination of Hochma. However, there is certainly also a level of Keter and Hochma in them, as in the Partzufim of AK, except that they do not illuminate from the discernment of the light of Hochma itself, but only in the discernment of their illumination — namely, in the same measure needed for the completion of what is below the Tabur of AK, as above. Now it has been explained that just as the ten Sefirot divide into five discernments of the light of Hochma, called KHB ZON, and into five discernments of the light of Hassadim, called HGT NH, so the Partzufim divide in their totality: the five Partzufim of AK are of the discernment of the light of Hochma, and the five Partzufim from Nekudim onward are of the discernment of the light of Hassadim in an illumination of Hochma. And in exactly this way they also divide in their particulars: for the first three Partzufim of every Partzuf and every world are in relation to the light of Hochma that is in that world or in that Partzuf, and the two lower Partzufim, which are the ZON of that world and Partzuf, are in relation to the light of Hassadim in an illumination of Hochma.
Now, just as in the ten Sefirot of direct light, the main bestower is the Keter of direct light, which bestows the light of Hochma to the Sefira of Hochma of direct light, and the light of Hassadim it bestows to the Sefira of Bina of direct light, as above — so it is also with the five Partzufim: for the Partzuf of Keter bestows the discernment of the ten Sefirot of the light of Hochma to the Partzufim of GAR, and it bestows the discernment of the ten Sefirot to the Partzufim of ZAT, from the discernment of the light of Hassadim in an illumination of Hochma. And therefore two places are distinguished in Keter, for these two kinds of bestowal: for from the discernment of his HGT he bestows the light of Hochma, and from the discernment of his NHY, which is from his Tabur downward, he bestows Hassadim. And it is found that when he bestows to the Partzuf of AB, which is attributed to the Sefira of Hochma of direct light, he bestows to it from the discernment of his HGT. And when he bestows to the Partzuf of SAG, which is attributed to the Sefira of Bina of direct light, he bestows to it from the discernment of the NHY in him. Such that just as the Partzuf of AB receives the light of Hochma from the HGT of the Partzuf of Keter, so the Partzuf of SAG receives the light of Hassadim from the NHY of the Partzuf of Keter. And with this, what we noted above about the matter of the skipping is resolved simply: that the Partzuf of Keter of AK bestowed to his SAG, for there the main bestowal was to the discernment of the light of Hassadim, as above, and therefore this bestowal belongs to the NHY of the Partzuf of Keter, as explained, and this is not a skipping at all, for it is likewise already from the ten Sefirot of direct light, where the first bestowal is received by Hochma of direct light, and the second bestowal, of Hassadim, is received by Bina of direct light.
And with this the difference between the HGT of AA of Atzilut and his GAR will be explained to you. For the GAR of AA clothe the HGT of Atik until the Chazeh, and therefore the GAR of AA are regarded as the self of the light of Hochma, which is the secret of the concealed Hochma. However, the HGT of AA, which clothe from the Chazeh of Atik downward, namely over his NHY — where the bestowal of the light of Hassadim is — therefore AA is already regarded there also as the discernment of the light of Hassadim. Understand this. And with this you will also understand the matter of the throat that went out from his head. For the throat is the discernment of Bina of AA, whose entire desire is the light of Hassadim, and therefore she could not clothe the HGT of Atik, where the bestowal of the light of Hochma is, and therefore she went outward, namely below the Chazeh of Atik, which is outside his own head, and then she could receive Hassadim from Keter, which is Atik, for from the Chazeh downward is the place of the bestowal of Hassadim of Atik. And therefore this entire place of the HGT of AA, which is from the throat until the Tabur, is in the discernment of covered Hassadim, which have no illumination of Hochma from them. For there is the place prepared for the bestowal of Hassadim to Bina, and therefore, by the force of the dominion of Bina, which is found in the discernment of posterior to the illumination of Hochma of the Rosh of AA, therefore the Hassadim are covered, meaning that no illumination of Hochma is revealed in them. This is the secret of the Yesod of Atik that clothes in the Chazeh of AA, for this Yesod stands entirely only for the bestowal of Hassadim to Bina, in the manner of Keter of direct light in the second bestowal, which bestows only Hassadim without Hochma to Bina of direct light. Understand and remember well the matter of the two places of bestowal that were established in the Partzuf of Keter: HGT for the bestowal of Hochma, and from the Tabur downward for the bestowal of Hassadim.
Now, at the time when the illumination of the coupling of the Mochin of AB and SAG of AK reaches the NHY of AK, and Atik of Atzilut that clothes upon it — at which time the Parsaot in the Partzufim of Atzilut are nullified, as above — and Atik and AA return to being one Partzuf, namely that AA returns to being Atik, then AA himself divides into the two places of bestowal mentioned above: that from the discernment of his HGT he bestows the light of Hochma to AVI, and this is by way of the coupling of Neshikin; and from the discernment of his NHY he bestows to ZON the light of Hassadim. However, even for the discernment of ZON, whose essence is the light of Hassadim, it is nevertheless also necessary that the coupling of Neshikin precede, since there is no existence of ZON except as the discernment of an illumination of Hochma within Hassadim, and therefore even at the time of the Katnut [smallness/infancy] of ZON, it must also, at the very least, be included with an illumination of Hochma, and therefore the coupling of Neshikin is also necessary for it, as above, at length.
And you find that the discernment of the Chazeh [chest] of Atik — where there was the discernment of the place of the cut between the light of Hochma and the light of Hassadim, since it is the Sium [end] of the discernment of the HGT of Keter, as above — is what separates between the Rosh of AA, where the concealed Hochma reaches down to the palate in the Rosh, and the throat of AA, which is Bina, which is already in posterior to the light of Hochma, and receives only Hassadim from below the Chazeh of Atik, as above. It now becomes the discernment of one who bestows the light of Hochma, for there is the coupling of Neshikin of the palate and throat of AA, which bestow Hochma to AVI, as above; so a new place of Yesod is made there, namely the Yesod of the Rosh, which bestows Hochma. And the place of the cut of the light of Hochma is overturned and becomes a place that bestows the light of Hochma. And from here is the source for the discernment at the point of the Chazeh, that there is there a discernment of an internal Yesod, as the ARI writes in several places. For at the time the Parsa is nullified, the mouth of the Chazeh turns from the discernment of separating from the light of Hochma to the discernment of bestowing the light of Hochma — which is the secret of the coupling of Neshikin of the mouth of AA, after it becomes one with the Partzuf of Atik. As explained.
Now, it has been explained above that at the time the Mochin are attained by AVI, by way of the Neshikin of AA, AVI and YESHSUT also return to being one Partzuf, for the Parsa of the innards of AVI is also nullified. And then, they too have that same discernment in their particulars, just as we explained regarding the Partzuf of Keter of the totality of the five Partzufim of Atzilut. And therefore they too bestow, from the discernment of their HGT, the light of Hochma, and from the discernment of their NHY, the light of Hassadim. And it is found that they too need the two couplings — of Neshikin, and of the Yesodot — for the sake of the Atzilut of ZON, in the same manner as above regarding AA. However, in the coupling of the Yesodot itself there are three discernments of couplings, which are: the Yesod of the upper Bina, the Yesod of Tevuna, and the place of the cut that is between the Rosh of Tevuna and the feet of Bina — and all these three are included in the general Yesod of AVI, once YESHSUT is included and becomes one with AVI. For according to the correspondence of the growth of the child, so the discernments of the couplings rise. And therefore they are regarded as being in three degrees, which are the three chambers spoken of by our sages: that at first the coupling is regarded as complete externality, which is at the measure of the Yesod of Tevuna, and this is the discernment of the Nefesh of Nefesh, and this measure is called the first chamber. And afterward, in the second three months, the coupling is regarded as a discernment more internal than before, which is at the measure of the place of the cut, and this is the second chamber, and this is the discernment of the Ruach of Nefesh. And finally, in the last three months, the coupling is regarded as complete internality, which is at the measure of the Yesod of the upper Bina, and this is the upper chamber, where it receives the ultimate of its perfection, namely the discernment of the Neshama-Haya-Yechida of Nefesh. And then it can go out from there to its own place.
However, understand that these are not truly three places of coupling, in the manner of the coupling of Neshikin and the coupling of the Yesodot, but rather they are all only within the discernment of the general Yesod of the Partzuf, which is the place of the belly of the general Partzuf, at whose Sium the Yesod stands, as is known. Only that there are three chambers there, as explained. And it has already been explained that the upper one does not couple from the discernment of his own screen for the sake of the lower one, but from the discernment of his externality, which measures out to him a screen of the kind that corresponds to the MAN [Mayin Nukvin] of the lower one, as above, at length, and it is from this discernment that the three chambers are distinguished. Understand this.
This is why the ARI elaborates here, to teach us first of all the place of the general Yesod, where the coupling and all the discernments of Ibur [impregnation] take place, from beginning to end. And this is what he says: “For what was at first the Rosh of Tevuna is now the building and the Yesod of the totality of the two Partzufim in their being one Partzuf.” For you know that the Chazeh of AA is the place of the cut that divides these two Partzufim: for AVI, being the discernment of the GAR of Bina, since the throat of AA is their Keter, are found in the discernment of covered Hassadim from the Chazeh of AA upward. But YESHSUT, being the discernment of the ZAT of Bina, who need an illumination of Hochma, must be found below the Chazeh of AA, once the Yesod of Atik has ended, for that is the place where the discernment of an illumination of Hochma can be revealed, as above, at length. And it has already been explained above that the mouth of the Chazeh of AA is the discernment of the Sium of the middle line, in relation to the Partzufim above the Tabur, similar to the Yesod, which is the discernment of the Sium upon the middle line in relation to the Partzufim below the Tabur. Thus the place of the Chazeh of AA is the place of the general Yesod of AVI and YESHSUT, at the time both of them return to being one Partzuf, for then they are the discernment of a Partzuf above the Tabur, and it necessarily follows that the discernment of the Sium of their middle line is at the Chazeh of AA. And therefore the Chazeh of AA is regarded as the discernment of the Malchut of the Rosh of YESHSUT, for the Chazeh of AA is clothed in the mouth of that Rosh, and ends there the discernment of the GAR of AVI, for the Rosh of YESHSUT, too, is included among them. There, the Hassadim are covered by the discernment of the GAR of Bina, in the secret of “for He desires mercy,” and from there downward, namely in the ZAT, which are YESHSUT, the Hassadim are found revealed, as above. Thus the mouth of YESHSUT clothes upon the place of the Chazeh of AA, where the Yesod of the general AVI is — namely, at the time both of them become one, and occupy the whole place from the throat of AA to the Tabur, then the Yesod of AVI is found there, whereas at first the mouth of the Rosh of YESHSUT was there. Understand this.
And this is what he says: “For behold, the Rosh of Tevuna was at first in what is now the lower third of Tifferet, which is the place of the belly of the totality now” — namely, as explained, that the mouth of the Rosh of YESHSUT clothes at the place of the Chazeh of AA, which is the mouth of the Yesod of AVI, and from there until the Tabur of AVI the ten Sefirot of the Rosh extend; thus the Rosh of YESHSUT is at the place of the lower third of the upper AVI, for they clothe, with the ten Sefirot of their Rosh, from the Tabur of AVI to the Yesod of AVI. As explained.
And this is what he says: “And it is found that the place of the coupling of AVI is now in the belly of the totality, which was at first called the Rosh of Tevuna, and this place is almost at the mouth of Tevuna” — as explained, that the mouth of Tevuna is at the place of the Chazeh of AA, which is the place of the Yesod of the upper AVI. For while they are two Partzufim, they clothe over this whole place, and it is hidden within the Rosh of YESHSUT. And when they return to being one Partzuf, this place again becomes revealed as the discernment of the lower third of Tifferet, and the mouth of YESHSUT returns and becomes the Yesod of AVI. For there is the place of the coupling now, and there is the secret of the belly, which is the place of the Ibur.
And this is what he says: “And there are now found to be three discernments in Ima: the first is the discernment of the Yesod of the upper Bina; the second is the discernment of the Yesod of Tevuna, while she is separate from Bina; the third is the place of the cut that is between the feet of Bina and the Rosh of Tevuna.” For while they are two Partzufim, so that the place from the Tabur of AVI to the end of their feet is entirely clothed within YESHSUT, then AVI have a discernment of TNHY of their own, which are above the Rosh of Tevuna. And in the same way YESHSUT have a discernment of TNHY of their own, which are the two true discernments of Yesod: of the upper Bina, and of the lower Tevuna. And besides this, there is also the discernment of the place of the cut found at the place of the Tabur of AVI, where the Rosh of YESHSUT ends, as above, and the feet of the upper Ima are necessarily above their Rosh. Now this place is also a discernment of bestowal to the lower one, similar to the Butzina de Kardinuta [the lamp of darkness] in the orifice of the Chazeh of ZA, which bestows the discernment of Katnut to the Nukva, at the time she is back to back with ZA, as above, in Part 9. Therefore these three places are three discernments of screens, by which the measure of the coupling is measured — for AVI measure out to ZON, at the time of their Ibur, according to these screens, from below upward, in the secret of the three chambers, as above.
And this is what he says: “And corresponding to them there are also three discernments in ZON: the first is the lights, and so on; the second, the discernments of the vessels, and so on; the third, the discernments of the 288 sparks, and so on.” Namely, that the vessels are received in the first three months, when the child is in the lower chamber, in the coupling of the screen from the discernment of the Yesod of Tevuna, which measures out to it the discernment of the Nefesh of Nefesh, which is the illumination of the vessels. And the sparks receive their correction in the middle three months, when the child is in the middle chamber, which is the discernment of the screen of the place of the cut, which measures out to it the level of the Ruach of Nefesh, which suffices for the correction of the sparks — and this is what he says, that in the middle place of the place of the cut the 288 sparks of light rose there; and “rose” means that they were corrected. And in the last three months, the child receives the correction of the lights, which are the discernment of the GAR of the Ibur, which is the discernment of the Neshama-Haya-Yechida of Nefesh, namely from the discernment of the screen of the Yesod of the upper Bina, which is called the upper chamber. But it should not be understood that the sparks begin to rise only in the middle chamber, which is in the middle three months, and so on. For even in the first three months, when the child is in the lower chamber, there are already there lights, sparks, and vessels. For then 102 sparks enter into it, as well as the light of the Nefesh of Nefesh. Rather, the intention is with regard to the measure of correction, as explained above.
And just as we explained the matter of the NRNHY of Nefesh in their division into vessels, sparks, and lights in the three chambers, so too is there regarded, further, within each one of them, a discernment of particular NRNHY. For even in the vessels alone there is a discernment of NRNHY, namely the discernment of NRNHY within the Nefesh of Nefesh. And likewise in the sparks there is a discernment of NRNHY, which are the NRNHY of the Ruach of Nefesh. And likewise in the lights, a discernment of NRNHY, which are the NRNHY of the GAR. And this is what he says: “Each discernment of these three discernments of the Ibur, and so on, has in it four periods, which are: first, the first three days of conception; second, up to forty days, in which the form of the child is completed; third, up to the end of the first three months, in which the fetus becomes recognizable; fourth, up to the completion of the remaining months of the Ibur, and so on” — namely, as above, that the three days of conception in each chamber are the discernment of the Nefesh of that degree which is there; and the first forty days of the discernment of the three months in that chamber are the discernment of the Ruach in that degree; and the completion of the three months in each and every chamber is the discernment of the Neshama-Haya-Yechida in that degree. And the fourth period, which is the completion of the whole Ibur, until it becomes fit to go out from there to its own place — which is called birth — is the discernment of the Nefesh of Ruach that begins to enter into it, as stated in its place. And this discernment, too, holds true at the time of the passage from chamber to chamber.
Now, what the ARI writes, that YESHSUT clothe only the lower third of the Tifferet of AVI, is not a contradiction to what is written elsewhere, that YESHSUT clothe from the Chazeh of AA downward, which is two-thirds of the Tifferet of AVI. For the main part of YESHSUT begins from the Tabur of AVI downward, only that their Keter begins from the Chazeh of AVI, in such a way that that place, from the Chazeh to the Tabur, belongs to the Keter of YESHSUT. And it is known that Keter does not enter into the reckoning of the Partzuf, and therefore he is precise here that the place of YESHSUT is from the Tabur of AVI downward.
And the reason for the matter is that this YESHSUT, whose secret of the belly for the correction of the Ibur was corrected in the ten Sefirot of its Rosh, is the discernment of the Vav of the HaVaYaH of SAG, which alone has the filling of the Aleph, as is known, that all the letters of the HaVaYaH of SAG are in the filling of Yodin, except for the Vav in it, which is in the filling of Aleph. And you already know the character of this Vav of SAG, which is the root of the HaVaYaH whose filling letters are in the filling of Alephin, which is called the new MA, which is called Hadar and Mehetabel, who are the ZON of Atzilut, as above (page 917, the passage beginning, “And now”). Study it there well, throughout the whole sequel. For the filling of Alephin means a correction of the lines that is made by the ascent of the bottom Hey in the Einayim, for the middle line that is in the Aleph indicates the Parsa that is made from below for the GE of the degree, which brought the AHP of the degree out beyond it, as above, at length. For the main part of this correction is only for the discernment of ZON. However, the three first Partzufim of Atzilut, which are drawn from the secret of the name MB, are in the filling of Yodin, meaning from the screen of the first restriction, drawn from the discernment that corresponds to them from the GAR of AK, which end above the Tabur, in which there is nothing at all of the second restriction, for until the Tabur of AK it is regarded as the world of Akudim, as is known. Now, this correction of the lines begins in the world of Nekudim, where only the discernment of the GAR of the ZAT was corrected, which are precisely that same place called the belly of the Partzuf of SAG included in AK, for the place of the inner Tabur of AK is also the place of the Tabur of the SAG of AK, as stated in Part 7. For the Taamim of SAG, which did not descend at all to the MA and BON of AK, expanded down to the Tabur of SAG, which is because they have the clothing of AB in them, and AB must end at the Tabur, for the light of Hochma can never expand below the Tabur of the Partzuf. But the Nekudot of SAG, which no longer have in them the discernment of the clothing of AB, were able to expand below the Tabur of SAG, and to join with the MA and BON of AK, as stated there at length. And therefore the GAR of Nekudim, too, begin only from the Tabur of the SAG of AK downward, and extend to the Sium of Tifferet, namely precisely the lower third of the Tifferet of SAG. And these GAR of Nekudim came out there with a correction of the lines from the bottom Hey in the Einayim, at the time of their Katnut, but this correction was not drawn to the ZAT of Nekudim. Thus only the place of the belly of SAG alone was corrected there with a correction of the lines. And it is the discernment of the Vav of SAG. But from the belly downward, which are the NHYM of SAG, were not corrected with a correction of the lines, and therefore the final Hey of SAG does not have in it the filling of Aleph, but the filling of Yod, as above, at length.
And it has been explained there that the first Rosh of Nekudim came out there from the Tabur of SAG and above, up to the Chazeh of SAG, only that it does not join with Nekudim, since its screen is found below it, and the coarseness of the screen has no effect from below upward, as above (page 409, the passage beginning, “GAR”). And therefore it, too, is still reckoned to Akudim, meaning that it has not yet had any of the correction of the lines. And therefore it is regarded as the discernment of the upper Keter of Nekudim, which is not counted at all in the reckoning of the Partzuf of Nekudim. And from here is the source that the Keter of BON does not join the Partzuf.
And you should know that the relation of YESHSUT to AVI in Atzilut is truly the same as the relation of the Partzuf of Nekudim to the SAG of AK, in all their details and particulars. For these AVI, too, are the level of SAG in Atzilut, which have in them the discernment of the clothing of AB, equal to the SAG of AK; and therefore they too — the Taamim in them extend only to the Tabur, for that same reason mentioned above, since the discernment of AB cannot expand below the Tabur in any Partzuf. And therefore, up to there, it is the discernment of the YH of AVI, which are in the filling of Yodin; and from their Tabur downward, to the Sium of Tifferet, they are in the filling of Aleph, namely the Vav of the HaVaYaH of SAG. For this place receives the correction of the lines from the discernment that corresponds to it in the SAG of AK, where the GAR of Nekudim stand. And therefore the clothing of YESHSUT begins from the Tabur of AVI downward, which is the belly of the Ibur, fit to correct the ZON that are included there in that belly, together with the inclusion of NHY in HGT, which means the ascent of the bottom Hey in its Einayim, and a correction of the lines, which makes it in the secret of the private domain, as above, at length. Thus it is clear that YESHSUT cannot begin even the slightest above the Tabur of AVI, similar to the GAR of Nekudim. And with all this, the discernment of the first Rosh of YESHSUT, called the Keter of YESHSUT, clothes from their Tabur and above of AVI to their Chazeh — namely, similar to the first Rosh of Nekudim, which likewise clothes from the Tabur of the SAG of AK and above to the Chazeh, except that it is the secret of the Keter of BON, which does not join the Partzuf, since its screen stands within it from below, and the coarseness of the screen has no effect from below upward. And therefore the Keter of YESHSUT is still reckoned to the discernment of the YH of AVI, which are in the filling of Yodin, and it is not included at all in the belly of AVI, which is in the filling of Aleph, as explained. Now the secret of the belly of AVI has been well explained, that it is truly the discernment of the GAR of Nekudim — namely, that it is what receives in Atzilut that same value as the GAR of Nekudim in the world of Nekudim. And it is the secret of the filling of the Aleph
that is in the Vav of SAG. And therefore this Aleph is the whole root of the new MA that corrects the BON. Understand this well.
And with this you will understand well what the ARI has generalized for us, that there is no possibility whatsoever of a coupling in AVI for the sake of ZON, unless AVI and YESHSUT join into one Partzuf. And the reason is as explained: that the relation of YESHSUT to AVI of Atzilut is truly the same relation as the GAR of the Katnut of Nekudim to the SAG of AK. And remember here, that the matter of the correction of the lines that came out in the GAR of Nekudim is from the discernment of the inclusion of the bottom Hey in the Einayim, and this came out only at the time of the Katnut of Nekudim, as is known. However, after the NHY of AK received the new light that breached the Parsa, and it illuminated, by way of the Tabur of AK, to the GAR of Nekudim, bringing down the bottom Hey from the Keter of Nekudim and returning AVI to the Rosh, then the GAR of Nekudim and the totality of the SAG of AK became united into one Partzuf — for the entire difference between them had been by virtue of the bottom Hey that was included in the Einayim of the GAR of Nekudim, which was not the case above the Tabur of the SAG of AK, as above in the words of the ARI (page 396, item 6): for above the Tabur never joined with the bottom Hey that is in the MA and BON of AK. And it is now found that, once the bottom Hey descended from the Einayim of the GAR of Nekudim as well, there is nothing left to distinguish between the GAR of Nekudim and the SAG of AK, and therefore they now became one Partzuf, as above (page 936, the passage beginning, “Also”). Now, then, after the GAR of Nekudim became one Partzuf with the SAG of AK — namely, that the GAR of Nekudim became the discernment of the lower third of the Tifferet of the SAG of AK, and the mouth of Nekudim became the discernment of the Yesod for the general Partzuf of SAG — then the inner Yesod of AK bestowed the Vav with a dot to the general Yesod of the SAG of AK, which had previously been the discernment of the mouth of the Rosh of Nekudim, namely the GAR. And then the discernments of AVI coupled upon this MAN of the Vav and a dot, which are the drop of the roots of ZON, as is known, and corrected them, and gave birth to the ZAT of Nekudim, as stated there. Thus the inner Yesod of AK had no need of the discernment of the GAR of the Katnut of Nekudim, since they are not fit at all for coupling, being in the discernment of Katnut, and all the more so with the Partzuf of Keter of AK; rather, the Yesod of AK needed only its own Partzuf of SAG, and only the place of the belly of SAG, namely the lower third of Tifferet, as explained — that same place where at first was the mouth of AVI of Nekudim, and which is now the discernment of the Yesod of the SAG of AK.
And with this it is explained in complete simplicity that YESHSUT of Atzilut are not fit to receive a coupling from the discernment of the MAN of ZON, by way of a coupling from the Yesod of AA, at the time they are separate from AVI of Atzilut, since they are then in the discernment of Katnut, and the Yesod of AA couples only with the general Partzuf of SAG of Atzilut, which is AVI. As explained above (page 946, the passage beginning, “Now, like”), that the Partzuf of Keter has two places of bestowal: that the bestowal of Hochma bestows to AB — this being from the mouth downward, which is called the coupling of Neshikin — and the bestowal of Hassadim bestows to the Partzuf of SAG, which is from the discernment of its Yesod. Study it there well, throughout the whole sequel. Thus there is no coupling for the Yesod of Keter of Atzilut with AVI of Atzilut, except after YESHSUT and AVI return to being one Partzuf, at which time the NHY of AA bestow to the discernment of the belly of the Partzuf of SAG, where the corrections of the filling of Aleph are, as above. This is not so while they are separate, when the bottom Hey is still in the Einayim of YESHSUT — then they are not fit for coupling at all. Understand this well.
What is explained from all that has been said until here is that the discernment of the Ibur of ZON in the world of Atzilut is entirely similar to the discernment of the bestowal of the Yesod of AK of the Vav and a dot to the mouth of AVI of Nekudim, in all their details and particulars: both from the discernment of those who couple, and from the discernment of the MAN roots of the coming-into-being of ZON, and from the discernment of the two couplings of Neshikin and Yesodot, and so on. Only that there are here two additional matters: the first is the matter of the division of Keter into two Partzufim, AA and Atik. The second is the matter that the coupling is not made upon the very screen of the upper one itself, but from the discernment of his externality, by which it is found that he measures out to the fetus its discernments little by little, in the order of the degree, from the beginning of its Katnut until the completion of its Gadlut [greatness/adulthood] — namely, according to the measure of the MAN of ZON, which likewise rises in the order of the degree, as will be stated in the coming parts, please God. And the main novelty added here, beyond the discernment of the coupling of Nekudim, is the matter of the correction of the lines in the discernment of the VAK of the NHY. For in Nekudim, the ZAT of the Partzuf of NHY, which are the Vav and a dot that the Yesod of AK bestowed to AVI of Nekudim, came out there from the discernment of the very screen of AVI themselves, and they had no discernment of Katnut at all; rather, they came out at once in their full Gadlut, from the discernment of the new light that breached the Parsa — namely, without any correction of the lines at all, as above — and therefore they had the breaking of the vessels, as is known. And nothing remained there except the discernment of the GAR of the Partzuf of NHY, which are the GAR of Nekudim, by virtue of their correction of the lines. And from them a sufficient root remained for the correction of the new MA, for from them is drawn the secret of the belly of AVI, which is the secret of the Vav of the HaVaYaH of SAG, as above. And you already know that the discernment of the Yesod was renewed by the Ibur of ZON a second time in the belly of AVI of Nekudim, for then the discernment of the ZAT of the Partzuf of NHY, too, came out in the discernment of a correction of the lines, by which the discernment of the middle line came out, even within NHY themselves, which is called Yesod (as above, page 917, the passage beginning, “And you find”; see it there, the whole sequel). And this is the main novelty added here beyond the coupling of Nekudim, for there, only the measure of the female was corrected in the Partzuf of NHY — meaning that a correction of the lines was made for her in the GAR of NHY, which is the secret of the belly, from which is the whole root of the birth of the Partzufim of ABYA — this correction being made in the discernment of the SAG of AK, as above, which is the secret of the GAR of Nekudim, which at the time of their Gadlut became a belly toward the SAG, as above. And in this discernment, breaking and nullification had no dominion at all, not even the slightest, for all the Katnut of these GAR — namely, all the discernments in which there was a correction of the lines — all this remained to them in the utmost perfection, as is known. This is the secret of why a daughter was born first. And this is the secret of “a daughter first is a good sign for sons,” for had this correction not been in the worlds, there would have been no discernment of the belly at all, which is the root of all birth in the worlds, and therefore it is regarded as the root of the sons in the worlds. Understand this. And in the world of Atzilut, a correction of the lines was made also in the ZAT, which is the middle line of Netzah, Hod, and Yesod themselves, which is called Yesod, and is called the new MA, and is the secret of the ZON of Atzilut, called MA and Mehetabel. Thus the two additional principles here, beyond the world of Nekudim, have been explained: the first is the division of Keter into two Partzufim, and likewise all the other Partzufim of Atzilut; and the second is the matter of the male Yesod that was renewed here. Indeed, in the rest of the matters they are entirely alike to one another.
For you will find there, that after the new light of the coupling of the upper AB and SAG of AK arrived, it brought down the bottom Hey from the Einayim of Nekudim, and nullified the Parsaot — this being the coupling of Neshikin that was made at first, for the correction of the GAR themselves: that the light of the coupling of the AB and SAG of AK went out by way of the Tabur of AK, and illuminated to the GAR of Nekudim, and brought down the bottom Hey from the Einayim there; and with this the GAR of Nekudim joined with the totality of the SAG of AK into one Partzuf, as above. See there. And you find this very same matter here as well: for by way of the coupling of Neshikin of the palate and throat of AA, the drop of the coupling went out to AVI as well, by which AVI and YESHSUT became united into one Partzuf. And you already know that the relation of AVI and YESHSUT is like the relation of the GAR of Nekudim to the SAG of AK. See there. Only there is a change: that there, the drop of the coupling of AK went out by way of the Tabur, whereas here it went out by way of the mouth of AA. However, when you examine it precisely, you will find that here too there is a correspondence between them. For it has been explained above that the Chazeh of Atik is clothed in the mouth of AA, in the secret of the place of the cut between the light of Hochma and the light of Hassadim, for it is therefore that the concealed Hochma is regarded as belonging to AVI, and the throat as belonging to YESHSUT, as above in the words of the ARI (and see well above, page 948, the passage beginning, “And you find”). And it has been explained there that by the drop of the coupling of AB, the mouth of the Chazeh of Atik was turned over, from separating from the light of Hochma, and became a bestower of the light of Hochma. See there. Thus here too, in Atzilut, although the coupling of Neshikin is made at the mouth of AA, nevertheless its root is from the Chazeh of Atik, which is clothed there. Thus here too, in Atzilut, the light that brings down the bottom Hey went out by way of the Chazeh of Keter, just as in Nekudim it went out by way of the Tabur of AK — except that, since there are here two Partzufim within Keter, this place is found to be the Chazeh of Atik, which is the mouth of AA.
It is also worth being precise that the Chazeh of Atik and the Tabur of AK are likewise one discernment, for the Tabur of AK, too, is the discernment of the place of the cut, between the light of Hochma that is in the Partzufim of the GAR of AK above the Tabur, and the GAR of Nekudim, which are the discernment of the light of Hassadim, as above (page 945, the passage beginning, “And already”). Thus, from the discernment of Atik, which is the essence of the Keter of Nekudim, the coupling of Neshikin of Atzilut is similar to the discernment of the new light that went out by way of the Tabur, for the correction of the GAR of Nekudim. And likewise all the other discernments, as stated above. Now the key has been explained to you, by which to understand all the discernments of the Ibur of ZON — for you shall compare them to the coupling of the Partzuf of Keter of AK with the SAG of AK. Set your heart to this, and it shall be to you as an opening of the eyes.