Part 16 · Chapter 62

The Ari's Text

That place of the fourteen Sefirot was then the zone of the Olamot, such as we place in every town a Shabbat Zone around it. This is the meaning of the words of our sages why He is called El Shadai, since He said to His world Dai (Heb: enough). Interpretation: As these four Olamot ABYA expanded when they reached the place of Sium of the sixth Sefira of the current Yetzira, He said to them “Dai, do not expand and do not enter the zone of the above-mentioned fourteen.” Instead, they would remain a Halal for the Klipot as was mentioned.

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

1That place of the fourteen Sefirot was then the zone of the Olamot, etc. Shabbat Zone around it. This implies to the Shabbat Zone of two thousand Amah that is given and added to the territory of the town where it is permitted to go out of town.The thing is that Shabbat means the dominion of Atzilut in all the Olamot because the three Olamot BYA rise to Atzilut there as the Rav writes below. This is the meaning of the verse, “let no man go out of his place on the seventh day.”The city one dwells in on Shabbat implies the place of Olam Atzilut where the Olamot rose. Hence he is forbidden to go out of his city on the day of the Shabbat, as the Olamot do not go out of Atzilut on the day of the Shabbat.Yet, our sages added another two thousand Amah around the city where it is permitted to go out of the city without breaking “let no man go out of his place on the seventh day.” This requires explanation why it is not considered an exit outside his place.We must understand these words, since on Shabbat all the Olamot rise to Atzilut and the same sixteen Sefirot through the current Chazeh de Yetzira also remain empty of the Ohr of Kedusha. Thus, the Shabbat Zone was made above in the place of Parsa between Atzilut and Beria, meaning the place where Atzilut ended. Why then is it permitted in exit and is not considered exit outside the zone until the place of Chazeh de Yetzira?To understand that we must remember everything that the Rav wrote above in this Part in items One through Eight and in Ohr Pnimi there, meaning the explanation of the place of BYA. All of these thirty Sefirot de BYA, the sixteen and the fourteen that the Rav deals with here relate primarily to the thirty Sefirot of the place of BYA. They are called the Hitzoniut of the three Olamot BYA which do not rise even on the day of Shabbat, as the Rav writes below.He says about them that at the end of the sixteenth Sefira it is the Shabbat Zone and is prohibited to enter in the zone of the fourteen Sefirot below. It explains there that this place BYA was made of half of Partzuf Tifferet and NHY de AK that remained under the Parsa de Atzilut during Tzimtzum Bet.This was because of the ascent of Malchut ha Mizdaveget to Nikvey Eynaim and Malchut ha Mesayemet rose to the place of the half of Tifferet, which is Bina de Guf. There the place of Sium Kav Ein Sof was made which is Parsa de Atzilut, and from there down there remained an empty and vacant space without Ohr.Hence, half Tifferet and NHY de AK remained empty without Ohr and are called the place of the three Olamot BYA, meaning where the three Olamot BYA are destined to expand.See in Ohr Pnimi, the rest of the text, that the place for Olam Beria was made of the bottom half of Tifferet, the place for Olam Yetzira was made of NHY and the place for Olam Assiya was made of Malchut.We know what the Rav writes for us that you have not a tiny Nitzotz in all four Olamot ABYA that has not four Behinot ABYA in itself. Thus, even within those TNHY de Partzuf Nekudot de SAG de AK that remained under the Parsa de Atzilut to the place of BYA, they are also considered as four Behinot ABYA in themselves.This is so because those TNHYM expand to Eser Sefirot HBD HGT NHYM where HBD is the Rosh, HGTis the Behinat Atzilut in it until the Chazeh, and from Chazeh to Sium de Tifferet it is Beria in it. NHYare Yetzira and Malchut is the Assiya in it.Thus the principal dominion force of BYA in it appears only from the Chazeh down, meaning from the Sium of the sixth Sefira of Yetzira downward. However, from the Chazeh up it is still Behinat Atzilut compared to the Kelim, even though it is empty of Ohr Elyon because of the Parsa de Atzilut above it that has already ended the Kav Ein Sof there.Now we have thoroughly explained the great difference between the sixteen Sefirot from the Chazeh up in BYA’s place and the fourteen Sefirot from the Chazeh down in it, even when it is completely empty of Ohr, meaning immediately after Tzimtzum Bet. Even then it is considered that Behinat BYAis not apparent in the Kelim until the Chazeh since they are Behinat Rosh and Atzilut in the Kelim. The force of BYA is only apparent in them from the Chazeh down.Now we can thoroughly understand the matter the Shabbat Zone of the two thousand Amah, permitted in exit although they are outside the city. The Rav says that they are opposite these sixteen Sefirot from Chazeh de BYA upward. From the Behinat Ohr in them they are already BYAsince they are below Parsa de Atzilut. Therefore they are considered to be outside the city.Yet, since from the Behina of the Kelim they are still Atzilut until the sixth Sefira of Yetzira, it is therefore still permitted to go there since it is not considered an exit outside Atzilut.The reason is that they are still considered Atzilut from the perspective of the Kelim, hence the prohibition of “let no man go out of his place” does not apply to them. It is so because from the perspective of the Kelim they are still Atzilut.The matter of the number of two thousand years implies the two Sefirot Keter and Hochma in them because HBD is Rosh and Keter and HGT are Atzilut and Hochma since the five Sefirot KHB ZON are called Rosh and ABYA. We find that until Chazeh de Yetzira they are only two Sefirot Keter and Hochma and from the Chazeh down they are Bina and ZON.This is why the Rav writes that they are called Shabbat Zone, since Shabbat is Behinat Atzilut and at the Sium of the sixth Sefira de Yetzira it is the zone of Atzilut. From there down begins the BYA in them, being the fourteen bottom Sefirot.You will not be perplexed by what the Rav wrote above that Rosh is Beria and HGT through Chazeh is Yetzira and from the Chazeh down it is Assiya. The value of the Orot is on one side and the value of the Kelim is on another.What the Rav wrote to us in several places, that there is not a tiny Nitzotz in the entire ABYA that does not have Behinat ABYA within it, these are the values of the Kelim. Even the corporeal Guf is considered to have Keter and ABYA. Its Rosh is Behinat Keter, from Peh to Chazeh it is Atzilut, from Chazeh to Tabur it is Beria, and from Tabur down it is Yetzira and Assiya.Although compared to the Orot there isn’t even Ohr Malchut in it before it acquires the Eser Sefirot de Assiya called Cycles, yet, even a fetus in its mother’s womb already has these Eser Sefirot. No Kli will be added to it when it grows, but it is merely that the Kelim are not fitting for their task before they acquire the Orot ascribed to them.Because of that, we mostly name the Kelim after the Orot dressed in them. The Rav writes above regarding the Guf of Adam ha Rishon that his Rosh is Beria, meaning Neshama and HBD, his Gufwhich is HGT is Yetzira, meaning Ruach, and from the Chazeh down he is Assiya, meaning Ohr Nefesh.This discernment is according to the values of the Orot clothed in him. In addition, in that regard it is considered that the Rosh and the HGT through the Chazeh are considered the First nine Sefirot in the Guf, which are Keter and ABY and from the Chazeh down it is only for Sefirat Malchut in him, called Assiya.This is so from the Behinat Hitlabshut Orot in the Kelim since every emergence of an act in the Kelimis only according to the Orot clothed in them.When we are concerned with discerning only the values of the Kelim, such as here concerning the Shabbat Zone where the prohibition applies chiefly to the places that are the Kelim, we have to discern ten complete Sefirot in them KHB ZON. These are called Rosh and ABYA each emerging from its opposite Behina in the Shorashim Elyonim until “one higher than the high” by way of branch and root. Hence this also applies to a corporeal Guf.It is written, “When they reached the place of Sium of the sixth Sefira of the current Yetzira,He said to them “Dai, do not expand and do not enter the zone of the above-mentioned fourteen.” Instead, they would remain a Halal for the Klipot.”It has been explained (Ohr Pnimi item 56) at the end of the item, that all these three Olamot BYAwere emanated from Nukva de Atzilut and even Olam Assiya emerged from Nukva de Atzilut. This is because her Elyon which is Olam Yetzira was then in Behinat actual Nukva de Atzilut.Thus, even Olam Assiya can only expand through the Sium of the current Chazeh de Yetzira, meaning only in the measure of the sixteen Sefirot which are Behinat Atzilut de BYA. However, they could not expand from the Chazeh down, where they are already Behinat BYA from the perspective of the Kelim too. This is because the force of Sium de Kav Ein Sof made in the Parsa below Atzilut begins to show its authority there in Chazeh de Yetzira meaning after the Sium of the Rosh and Atzilut de BYA.For that reason no upshots of Nukva de Atzilut can expand there since the dominance of the Sium de Kav Ein Sof made in Tzimtzum Bet leave these fourteen Sefirot as vacant Halal. It is written, “they would remain a Halal for the Klipot.”As Olam ha Zeh was made in Behinat vacant Halal in Tzimtzum Aleph, so from Chazeh de Yetzira down it became a vacant Halal in Tzimtzum Bet because the force of Sium de Parsa below the Atzilut begins to manifest there.You can relate the matter to what is written in AA de Atzilut that this Masach in Peh de AA that generates Bina de AA outside the Rosh does not appear at all in its exit place at the Peh, but only in the place of its Chazeh. Hence, AVI that stand from the Peh to the Chazeh still have Rosh and GAR. Only YESHSUT, which stand from his Chazeh down remain in Behinat VAK without a Rosh because of this Masach.We have elaborated in different places, but here too the power of Sium in the Parsa below Atzilut is Behinat Peh de Rosh with regard to BYA, hence beginning only at Chazeh de BYA. From there down the vacant Halal is made for the Klipot.