Part 12 · Chapter 223

The Ari's Text

*There is one correct and true introduction that we have concerning the matter of the ten Sefirot, namely that they contain two aspects: the first is the aspect of the worlds themselves, and this aspect is called the externality of the Sefirot. The second is the aspect of the souls themselves, and this aspect is called the internality of the Sefirot. And you must know that there are three interpretations in the explanation of this introduction.

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

1Two discernments: the first is the discernment of the worlds themselves, and this discernment is called the externality of the Sefirot. The second is the discernment of the souls themselves, and this discernment is called the internality of the Sefirot. This has already been explained well: the matter of the cascading of the Partzufim [pl. of Partzuf] and the worlds from one another in the way of cause and consequence, by the power of the refinement of the screen that governs in every level, as written in the previous parts. And know that this matter is called the discernment of the worlds, namely the discernment of the cascading of the degrees in the manner of cause and consequence that governs in the worlds. And corresponding to this there is a discernment of degrees and Partzufim that come out through the raising of MAN [Mayin Nukvin], whereby the lower ones raise, from sparks and vessels of BYA, to ZON of Atzilut, and likewise ZON to the one above them, and the one above to the upper of the upper, and so on, until a new light descends from Ein Sof to AK in the discernment of Mayin Duchrin [male waters] upon these MAN that are in every single Partzuf, as above. And from these MAN and MAD, new levels and Partzufim are emanated in every single Partzuf, from above downward, until ZON of Atzilut, and until the souls of human beings. And this matter is called by the name the discernment of souls. Meaning, that they are not emanated in the manner of the cascading of the worlds according to the refinement of the screen, as above, but in the reverse order, from below upward, through the deeds of the lower ones by the power of their raising of MAN.
And the difference between them is great: for all that comes from the discernment of the worlds, from above downward, in which there is no assistance whatsoever of the lower ones, this is fixed and enduring without any wavering at all. However, that which comes from the discernment of the souls, which is from below upward, meaning through the assistance of the good deeds of the lower ones, namely through the MAN that they raise — there is no fixity at all in this, but rather it depends on the continuation of the good deeds of the lower ones; and as long as they continue in their good deeds, these Mochin illuminate for them, and if, whatsoever, they flaw in their deeds, these Mochin immediately depart to their root, and all the upper Partzufim return to their fixed state, meaning as they were from the discernment of the worlds themselves, before the raising of MAN of the lower ones. And the reason is simple: since all the praise comes through their good deeds, it follows that they can also spoil this in return, through the evil deeds that they do. Understand this.
And therefore one must know and understand with exacting precision the boundary of these two realities, namely the conclusion of the measure of the levels that comes from the reality of the worlds themselves, from where and above begins the reality of the measure of levels of the souls, which depends on the deeds of the lower ones, as above. And this matter has already been explained above in Part 8 (page 624, the passage beginning “and in this.” And page 658, the passage beginning “and you must.” And page 683, the passage beginning “and you shall understand”). Study it there well in the three places mentioned. And we shall mention the matter here in brief, for we find three divisions in the states of the Partzufim of Nekudim. The first is their Katnut, meaning as they came out from the light of the Einayim of SAG of AK, in the manner of the refinement of the screen, when, by the power of the coupling that rose in the place of the Nikvey Einayim, all the degrees were divided into two halves: into GE, and AHP. For the AHP of every degree descended to the degree below it. From there AVI came out back to back, meaning in Ruach-Nefesh alone, the Ruach clothed in Galgalta, and the Nefesh in Einayim; and their AHP descended to the place of ZAT. And the ZAT of Nekudim came out with the light of Nefesh alone, meaning as much as they could receive from AVI back to back, as written there. And from this division only the Partzuf of Atik of Atzilut was corrected. And the second division is the discernment of the illumination that AVI received from the new light that breached to the Parsa, through the Tabur of AK — this light lowered the bottom Hey from the Einayim of AVI and raised their AHP from the ZAT, when AVI returned to the discernment of Rosh, in ten complete Sefirot of GE and AHP. However, they were still in the state of face to back, for Ima, although she has all completeness, does not turn her face to Aba to receive Hochma except through MAN, in the secret of “for He desires mercy.” And from this division all the Partzufim of Atzilut from AA until ZON were corrected in the discernment of the worlds, meaning in fixed Mochin, as written there.
And the reason is that in this second division, although it comes through the illumination of the coupling of AB SAG, by the power of the rising of MAN of NHY of AK, as written there, nevertheless it is regarded as the discernment of the reality of the worlds themselves, for there was no addition here at all to the coarseness of the screen of AVI that would cause their growth; rather, at the time of Katnut they were in the discernment of VAK by the power of the bottom Hey that rose to the Einayim, and the place of the coupling became the Einayim, which is phase one, and now in Gadlut, when the place of the coupling descended, from that same screen that was in the Einayim, to the place of the Peh, their fallen AHP returned and rose, and the screen showed its power, that which it had before the rise of the bottom Hey to the Einayim. But there is no innovation here at all in the coarseness of the screen. And therefore it is still regarded as the discernment of the reality of the worlds themselves, although it was caused through the raising of MAN.
And the third division is the illumination of the Yesod of AK of the MAN of the Vav and a dot to the Peh of AVI, upon which MAN the eight levels of Gadlut came out, from the looking of the Einayim of AVI until the level of Malchut of YESHSUT, which, from above downward, expanded in the ZAT of Nekudim, and their kingship expanded until the end of the legs of AK of the point of this world. And behold, from this division come all the discernment of the GAR of ZON, and even the GAR of the light of Ruach; and therefore the discernment of GAR is not fixed in ZON, for these MAN of the Vav and a dot need the deeds of the righteous to raise them, and therefore also the deeds of the wicked can flaw them, as above, and then they depart. And according to these words, the continuation of the ARI’s words on the matter before us will be explained to us.