Part 15 · Chapter 155

The Ari's Text

Now the general rule of the matter is found: all the aspects that ZA has until the time of nursing — which is the aspect of the six extremities in each and every edge of his seven — all of them are called the aspect of Elokim. But the first three in each edge of his lower Ze'ir Anpin edges, and likewise all the upper first three of the head of ZA — each one is included of ten Sefirot. And all this is called the mochin of Gadlut, and all of them are the aspect of HVYH names. And this is both in the aspect of MaH and in the aspect of BaN, both in ZA and in the Nukva. And you will find that ZA divides into two aspects: one is called the mochin of ZA, and one is called the body of the six extremities; and the body is his six extremities, each one included of six extremities alone; and the mochin are the first three in his head, each one included of ten Sefirot; and likewise the first three in each and every edge of the six extremities in the lower ones of the body.

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 general rule of the matters: that all the discernments that ZA has until the time of nursing, which is the discernments of VAT in each end, etc., are called the discernment of Elokim. That is, until the time of the two years of nursing, when he has the two Partzufim called Ibur [impregnation] and nursing, which are Nefesh and Ruach, called HGT NHY from the discernment of the lights, and HBD HGT from the discernment of the vessels. And they are the discernment of the anterior vessels that emerged in Nekudim, which were there in the discernment of Atzilut even at the time of Katnut [smallness/infancy], that is, HBD HGT down to the Chazeh [chest], together with the point of the Chazeh that concludes them, as above. And they are the seven kings that emerged at the time of the Katnut of Nekudim, which were not at all fit to break had they not joined with the NHY of BYA at the time of the Gadlut [greatness/adulthood] of Nekudim, since from the beginning of their emanation they were above the Parsa. And the whole breaking of these anterior vessels came about because of their mingling and joining with the posterior vessels, which are from the Chazeh downward, which emerged outside the Parsa and became BYA, as above. And since their breaking was not on their own account, therefore, after they were sorted out of BYA and separated from the posterior vessels, and were corrected in Atzilut, no diminution will ever befall them again. And these are the two Partzufim, Ibur and nursing, that were corrected in ZA from the discernment of the very substance of his emanation, which will never be lacking in him, for the reason above. And they are reckoned as the very substance of the emanation of ZA, since they were likewise the substance of his emanation in his root as well, in the seven kings of Nekudim, as above. However, there is not in them the discernment of GAR [first three] of Ruach, called Neshama, Haya, Yechida of Ruach, but only the discernment of Nefesh Ruach of Ruach alone, that is, as they emerged in the Katnut of Nekudim, and as ZA was completed in Atzilut in the two years of nursing, as above in Part 12; see there. And everything that emerges in ZA beyond the discernment of Nefesh Ruach of Ruach is reckoned in him in the secret of an addition upon the substance of his essence, since they were not in the anterior vessels of Nekudim, and it must be sorted out of the posterior vessels of Nekudim; and these sortings are reckoned by the name of the second Ibur, which comes after the two years of nursing. For the sortings of the anterior vessels were always called by the name of the first Ibur, from which came the two Partzufim, Ibur and nursing, which are Nefesh, and NR of Ruach, reckoned as the principal part of his emanation, as above. And that which comes in the secret of an addition is reckoned as the second Ibur, which are the discernment of GAR of Ruach, whose time is from the two years of nursing until nine years and one day. And then he attains the Partzuf of the Gadlut of the Ruach. And these three Partzufim are called the three Partzufim of the posterior, that is, the Ibur, the nursing, and the Mochin of the posterior. And they were called so because they only complete the discernment of his vessels. And after this he has a third Ibur, that is, after nine years and one day; and then the three Partzufim of the anterior emerge in him, that is, likewise in the manner of the three Partzufim of the posterior, and they are called IYM [Ibur, nursing, and Mochin] of the anterior of ZA. And they are the discernment of the Mochin of thirteen years and one day, as above in Part 12; see there.
2The GAR in each end of the VAK, the lower ones within him, and likewise all the upper GAR of the Rosh of ZA, each one included of ten Sefirot; and all this is called Mochin of Gadlut. That is, the GAR of Ruach, called the GAR of each end of the VAK, and all three Partzufim — Ibur, nursing, Mochin — of Neshama, called the NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] of Neshama: all of these are Mochin of Gadlut and the discernment of Havayot, for all GAR are Havayot and all VAK are the discernment of Elokim. However, the Mochin of VAK are at times reckoned by names of Elokim. Only in the fillings of Yodin, Hehin, Alephin; and this is from the discernment of the judgments that are still found in them, as above in Part 12. But from the discernment of the lights of GAR that are in them, they are reckoned by names of Havayot. And it has already been explained in the preceding parts that every discernment of lights is names of Havayot, even the lights of Nefesh; and that which the VAK are called by names of Elokim, the intent is upon the discernment of their Mochin, which are the vessels in which the lights clothe. But the lights themselves are always reckoned by names of Havayot, even the lights of Ibur. And remember this.