Part 12 · Chapter 251

The Ari's Text

For behold, during the time of pregnancy, those Mochin were in the aspect of the Names of Aleph-Lamed-Mem of Elokim, as above, and they lacked the essence of the Mochin, which are the letters Yod-Hei, in order for them to be a complete Elokim. Therefore the infant was then mute (ilem), in the secret of 'Or who makes a man mute?' And behold, now the Mochin were filled with the letters Yod-Hei, and became a complete Elokim.

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

1Aleph-Lamed-Mem from Elokim, as above, and they lacked the essence of the Mochin, which are the letters Yod-Hey, etc., in the secret of “Or who makes a man mute?”: The matter of “mute” the ARI has already explained above, in item 247, and these are his words: “ZA is called Adam because of the MA of the filling of Alephin that is in him, and if you add to it the reckoning of the simple letters, which are 26, the whole comes in gematria to Aleph-Lamed-Mem — behold, how Mem-Yod made Adam mute.” Meaning: it is known that the aspect of Malchut corrected with the coarseness and screen fit for coupling is called by the name “Peh,” which raises the reflected light from below upward, and clothes the ten Sefirot of the direct light, called by the name the ten Sefirot of the Rosh, which are HB and HG, as above. And it is known that the ZAT of the Nekudim were not yet included from the aspect of Malchut joined with the quality of mercy that is made there in the second restriction, and therefore the ZAT emerged in the aspect of a single line, one below the other, drawn from the aspect of the Peh of the first restriction, like the other Partzufim of AK that emerged in a single line. It is also known that so long as the aspect of the Peh of the first restriction is intermixed in the Sefirot of ZA, no correction can be pictured in it, since it is not able to raise its AHP from the aspect of the single line of the Nekudim, since they stand below the Parsa of the conclusion of the second restriction, as above (page 1190, the passage beginning “Now”). Therefore it needs the sorting and correction of AVI, as above in the adjacent item, that they should remove from it this aspect of the Peh of the first restriction, and give it a new Peh corrected with the quality of mercy from the second restriction, and then it is fit for complete correction in all the Mochin of Atzilut.
Therefore, the first correction of ZA is to make it the aspect of Aleph-Lamed-Mem from Elokim — meaning, to remove from it the aspect of the Peh of the first restriction, which is done through the sorting of the thirty-two paths of Hochma, which bring down the aspect of the thirty-two Malchuts intermixed in it from the aspect of the Peh of the first restriction; and through the illumination of the five Gevurot of Ima, which is the aspect of the Peh of the second restriction, as above (page 975, answer 16 and 17; study it there well), it acquires thirty-two new Malchuts, corrected with the quality of mercy. And then it becomes Aleph-Lamed-Mem from Elokim. For from the aspect of the sorting of Aba alone it becomes Aleph-Lamed-Mem, meaning that the Peh, which is the secret of the coarseness and Malchut, is not yet fit for the aspect of speech, whose meaning is coupling, in the secret of Reuha speaking, as is known. But if it had remained so, it would have been a complete flaw, for it would no longer be fit to receive any coupling whatsoever, whatsoever. And therefore the aspect of the sorting of Aba alone is regarded as Aleph-Lamed-Mem and not from the name Elokim, since the holy name Elokim was not yet fully revealed in it.
Rather, for this reason it required the illumination of the five Gevurot of the fifty gates of Bina, called correction, as is said there in the aforementioned answer. For she corrects for it thirty-two new Malchuts, in the secret of the 320 sparks sweetened with the quality of mercy, at which point it receives the aspect of the root of the coarseness of the bottom Hey in Einayim. And by this it is corrected to be in the aspect of Aleph-Lamed-Mem from the holy name Elokim — meaning, that by this, that it receives the aspect of the bottom Hey in Einayim from Ima, it becomes fit to receive also the aspect of new AHP from Ima at the time of the aforementioned Gadlut (page 1195, the passage beginning “And this is what he says”; study it there well). And therefore it is not, whatsoever, mute in this, but on the contrary, through this muting the name Elokim is revealed in it, which is the secret of the Mochin of Katnut of the bottom Hey in Einayim that is revealed at the time of nursing, called by the name the generality of the brain of Daat, as above. For by this it has all the preparations for speech to be revealed in it at the time of Gadlut, whose meaning is a coupling of the Rosh. And this is the allusion of Aleph-Lamed-Mem from Elokim, which is fit for the revelation of speech, as explained.
And this is what he says (in item 246): “The man, who is ZA, Mem-Yod made mute. And the matter is that ZA is called Adam because of the HaVaYaH of MA in the filling of Alephin that is in him, and if you add to it the reckoning of the simple letters, which are 26, the whole comes in gematria to Aleph-Lamed-Mem.” Meaning: it is known that the filling of Yudin indicates the aspect of coarseness and screen from before the second restriction (as above, page 463, answer 1), and the filling of Alephin indicates the aspect of the coarseness of the second restriction, corrected with the quality of mercy in the secret of the bottom Hey in Einayim. Study it there well, for there is no room to elaborate here. And the root of this correction of the filling of Alephin is in the bottom third of Tifferet of the Partzuf SAG, which is the secret of the Aleph that is within Hey-Vav-Aleph-Vav, beginning below the Tabur of SAG, where the place of the Ibur of ZA is, and there it receives the filling of Alephin, as is written there. And you already know that this preparation, alluded to in Aleph-Lamed-Mem from Elokim, it receives from the womb of Ima in the days of pregnancy, for from the side of Aba, which is the secret of a HaVaYaH that is entirely Yudin, it cannot receive this. However, it is still regarded as mute, because in Ibur only the coarseness of the aspect of Keter is in effect, which is not actual coarseness, and therefore the aspect of the Peh is not yet revealed in it even in a general way, as above. And this is what is said, that this filling of Alephin, which it receives from Ima, has not yet any revelation in actuality, since it is still in the aspect of the root of the coarseness, and it is still in the aspect of a simple HaVaYaH, which is the aspect of Keter, where there is not yet any revelation of coarseness, since filling means coarseness, as is known. And this is what is alluded to, that the gematria of the filling of Alephin, which is 45, together with the gematria of the simple HaVaYaH, which is 26, comes to Aleph-Lamed-Mem, namely 71. Meaning, since the coupling is in the aspect of a simple HaVaYaH, which is only a root for coarseness and not coarseness revealed, therefore the aspect of the Peh is not revealed in it, and it is mute.
And this is what he continues there (item 247): “If you fill the two letters MA, Mem-Mem, Hey-Aleph, they will be in gematria Elokim” — meaning, afterward, in the days of nursing, when the filling is revealed in it in actuality, as above, behold the name Elokim is revealed in it, which is the aspect of the Peh in the secret of generality, as above. And all this is by the power of the filling of MA, which it now receives in the aspect of a simple HaVaYaH without filling, as above. And therefore it alludes that nothing is lacking here but the revelation of the filling alone, and this is the allusion of Mem-Mem, Hey-Aleph, which is in gematria Elokim. Understand.
And this is what is said here, “At the time of Ibur, those Mochin were in the aspect of mute from Elokim, and they lacked the essence of the Mochin, which are the letters Yod-Hey, for them to be a complete Elokim” — for that sorting and correction of the thirty-two paths of Hochma and the fifty gates of Bina mentioned above are the essence of the Mochin, as above, since without them ZA would not be fit for any brain. And they are the aspect of Yod-Hey within the name Elokim, namely HB, which in Ibur were revealed only in the aspect of potentiality alone, and therefore it is regarded there that they are lacking, and there is in it only Aleph-Lamed-Mem from Elokim, since the essence of the Mochin is lacking to it. But in nursing, at the time the coarseness of phase one is revealed in it in actuality, which is the secret of the Katnut of the five Gevurot of Ima, called by the names of Elokim, it is regarded that the letters Yod-Hey, which complete it in the name Elokim, are revealed in it, which is the aspect of the Katnut of Ima; as is known, that the VAK of Tevuna from Gevura downward are names of Elokim, as above (page 901, item 57).
And this is what he says (in item 254): “And now, through nursing, then two letters Yod-Hey are added to it, and it becomes Elokim, which is in gematria Peh with the Kollel; and this is through the nursing that its mother nurses it, called Mem-Yod, as is known. And this is Mem-Yod gives man a mouth” — meaning, as above, that through the revelation of the generality of the expansion of the thirty-two [paths] and the fifty [gates], which is through the revelation of the coarseness of phase one in actuality, it acquires by this the aspect of Peh, which is fit for speech to be revealed in it at the time of Gadlut through the lengthening of the legs of Ima. And it follows that through the two letters Yod-Hey that it attains in nursing, which are the revelation of HB mentioned above in actuality, it acquires the aspect of Peh. And it follows that Ima, called Mem-Yod, is the one who makes a mouth for man, who is ZA. For in the days of Ibur it is the secret of Mem-Yod makes mute, that Ima makes it in the secret of Aleph-Lamed-Mem from Elokim, and after ZA received from her the correction of Aleph-Lamed-Mem from Elokim, as above, then it attains the Peh. As above, and there is fulfilled in it “Who gives man a mouth,” as explained.