Part 13 · Chapter 192

The Ari's Text

And the reason is that from Bina the judgments are aroused (mit'arin); therefore it does not have the power to receive the portion of the light of the Atik like the Hochma. Therefore the Hochma remained in its place, and the Bina descended into the throat. But in the other Partzufim, such as Aba veIma and ZON, they all receive the light of the Atik through the garment of Arich Anpin, and they have the ability to apprehend it, and there is no need for their Bina to descend and distance itself.

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

1 She does not have the power to receive the portion of the light of Atik like the Hochma, etc.; AVI and ZON — all of them receive the light of Atik through a garment: As explained above, this correction of MaLTz [Mem-Lamed-Tzadi] of Tzelem [image] begins in the NHY of Atik, which are clothed in the brains of Arich Anpin, for in the secret of the raising of the thighs above Yesod, it corrected the GAR [first three] of AB of Arich Anpin in the secret of Mem of Tzelem, and through this correction, the inner AVI were concealed, as above at length. But in the Hochma of Atik itself there is no covering at all, and there the GAR of Hochma are revealed without any covering of the Mem of Tzelem. And therefore Arich Anpin, which is the discernment of the AHP of Atik — behold, at the time of the coupling, it is included with Atik into one head, as is known, and it is found that the GAR of Hochma that is in Atik illuminate in it, through this inclusion with the Rosh [head] of Atik. But it does not bestow from this great light to the lower ones, for in it the correction of Mem of Tzelem in the secret of Izka Dachya was made, so that it should bestow only covered Hassadim, from the discernment of the Name of HaVaYaH of AB, as above. And likewise the discernment of the Name of HaVaYaH of AB that is in the Mocha Stimaa is also corrected in the discernment of Mem of Tzelem, as above, and all bestowal of the light of Hochma is only from the discernment of the Name of HaVaYaH of SAG that is in each head of the three heads of Arich Anpin, which is the discernment of the brain of the air and Bina, as above.
And this is what he says: “The Bina does not have the power to receive the portion of the light of Atik like the Hochma, etc., and the Bina descended into the throat,” as explained, for the Hochma, which received its portion from the great light of the Rosh of Atik, was corrected in the secret of Izka Rabba so as not to bestow upon the Bina, and therefore Bina went out from the Rosh of Arich Anpin, and is not included with the Rosh of Atik like the Hochma of Arich Anpin. And what Bina receives through the brain of the air is not regarded as the Rosh of Arich Anpin, which is mainly Hochma, while the air is the Bina of Hochma.
And this is what he says: “But in the other Partzufim, such as AVI and ZON, they all receive the light of Atik through the garment of Arich Anpin, and it has the ability to attain it, and there is no need for their Bina to descend and distance itself” — meaning, as above, for AVI receive through the correction of the Tzelem of Arich Anpin, where the Hochma is already concealed, and all illumination of Hochma is through the Lamed of Tzelem, which is the Bina of Hochma, which is also clothed in the garment of the Mem of Tzelem, which is its root. And Bina is able to receive this illumination of Hochma, since it is the discernment of the brain of the air, and therefore Bina is able to be in coupling with Hochma in the Rosh of AVI and of ZON.
And what is said (in item 191): “that in the head of Atik there was no discernment of the kings that died, because Atik took only the discernment of the GE of the GAR of Nekudim, and there is nothing in the head of Atik from the discernment of the AHP of the GAR that were raised there at the time of Gadlut [greatness/adulthood], and those AHP that it raised at the time of Gadlut to complete its ten Sefirot came from the discernment of the nullification that was in Nekudim, and not from the discernment of the breaking, and because it is the discernment of a Rosh whose screen operates from below upward, this discernment of nullification is not regarded as any diminution for it in the Rosh, but rather in its body that is clothed in Arich Anpin. However, Arich Anpin, whose even the discernment of its Katnut [smallness/infancy], namely its GE, also came from the discernment of the nullification of Nekudim, namely the discernment of the NHY of Keter that were nullified — and how much more so its Gadlut. And moreover, the body of Atik is clothed in it, where there is also the discernment of the ZAT of the Ketarim of BON, which are of the discernment of above to below, for all the discernments that are from above to below were broken, front and back, as stated in Part 7, for only the discernment of the heads of Nekudim had in them no breaking but only nullification, and they remained, in any case, in Atzilut; but all the degrees from above to below that came out in Nekudim, beginning from Daat until Malchut, all of them broke, front and back, and descended to BYA. And from this you shall understand, that the discernment of the bodies of Atik, Arich Anpin and AVI — namely the discernment of their above-to-below — were all sorted out from BYA, for they had from Nekudim only the discernment of heads alone, as explained. And thus you find that only the Rosh of Atik has in it none of the sortings of BYA, but from the discernment of its body and below, which includes all the Partzufim of Atzilut, there is in them from the sortings of the kings of BYA that broke and died, for every discernment of above-to-below comes only from the ZAT of Nekudim.