Часть 11 · Глава 101
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- And we shall explain their matter. Behold, it is known that they are Bina and Tevuna, and sometimes they are included in one Partzuf, and sometimes they are divided. And behold, at the time of the coupling of AVI to bring forth this image of the Mochin, Bina and Tevuna are included, and likewise Aba and Yeshsut. And there is no need to elaborate, since from Ima we shall understand Aba.
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To understand these matters, you must recall all that was explained above regarding these NHY (page 637, the passage beginning “Now”; and page 716, answer 102), where it was explained that although the lower one comes out through the coupling of the Rosh [head] of the upper one, it does not come out from the internality of the upper one — namely, from that phase of screen and coarseness that serves in the upper one — but from a degree lower than it, called the posterior of the upper one. For if the upper one is phase four, the coupling for the sake of the lower one is made there on phase three, which is its posterior. And if the upper one is phase three, the coupling for the sake of the lower one is made on phase two, and so on in the same way. See above (page 897, the passage beginning “And now”; and page 898, the passage beginning “And it is necessary”).
You also know that in every coupling there is direct light and reflected light, for the upper light strikes the screen as direct light, and through the striking of the upper light on the screen, it raises reflected light and clothes the direct light, according to the measure of the force of the striking, as is known. Thus in every coupling, light and its garment are discerned together, since the reflected light is what clothes the upper light, which is called direct light. From this you will understand that the reflected light which the screen raised at the time of the coupling for the sake of the lower one is not needed at all by the upper one itself, since it has no relation to it — for it came out from the phase of coarseness that is below its own phase, as above, and it is the phase of posterior that is not needed at all in its place (as above, page 910, item 76, in the words of the ARI; see there). Therefore, when the level descends to the place of the lower one, it takes its garment with it. And although this phase of the garment came out from the phase of the screen and coarseness of the Guf [body] of the upper one, as above, still, since it is from the phase of its posterior and is not related to it at all, it can descend together with the direct light within it, down into the lower one, just as they used to clothe one another in the Rosh of the upper one. Understand this well.
This is what he means: “At the time of the coupling of AVI to bring forth this image of the Mochin, Bina and Tevuna are included into one Partzuf, and likewise Aba and YESHSUT” — meaning, as explained, that this Tzelem is the secret of the reflected light that rises from the screen at the time of the coupling of AVI, which they perform through the inclusion of the MAN [Mayin Nukvin] of ZON, at which time AVI and YESHSUT must become one Partzuf (as above, page 943, items 146 and 147). They then beget the level of ZON, which comes out on the MAN of ZON that are included in their own screen, from the phase of their posterior. Thus the level of the ten Sefirot of ZON is found clothed in the garment of the posterior of AVI. For this reason it is fit to receive this garment with it also when ZON is born and descends to its place. Remember that this garment mentioned above is called by the name Tzelem.
This is what he means: “And when the two of them are one Partzuf, the Yesod of the totality of the Partzuf is almost at the mouth of Tevuna, etc., and when the time of birth comes, these Mochin come out from this Yesod of the totality” — meaning, as the ARI writes above (page 944, item 147; see there, in the Inner Light), that ZON is born only from YESHSUT, which is its upper one. On this he is precise, to teach us that it is included and comes out from the phase of the Peh [mouth] of the Rosh of Tevuna, which clothes the bottom third of the Tifferet of the AVI of the totality of YESHSUT, where the phase of the belly of the totality is. Thus, from the side of AVI in the totality of YESHSUT, it is discerned that it is included and comes out from the phase of their Yesod. And from the side of YESHSUT, which is its upper one, it is discerned that it is included and comes out from the phase of the Peh of the Rosh, like every lower one that comes out from its upper one.
This is what he means: “And behold, Bina must perform two actions: first, to couple with Aba, etc. Second, she is compelled to be crouching over the chicks. And these two actions are opposed to one another, and therefore she must divide into two Partzufim, Bina and Tevuna” — meaning: at the time of the coupling for the sake of ZON, their illumination is very great, for then AVI are found face to face, and the GAR of AVI are in the place of the GAR of AA, as above (page 920, item 87). And you already know that even so, AVI do not couple for the sake of ZA from this phase of their Gadlut [greatness/adulthood], but from the phase of their externality, and also only from the phase of the level of Nefesh (as the ARI writes below); see there. Yet since AVI themselves are at the height of Gadlut, they bestow upon this Nefesh a complete level of NRNHY of Nefesh, as above in Part 10. But regarding the time of the birth of ZON into the air of the world, it was explained there (page 857, item 149) that after ZA is completed in all the phases of Ibur [impregnation], he is aroused to receive his lights from above downward, and then the door of Gadlut moves from its place, and the doors open, for the bottom Hey returns to the Einayim. Study it there well, for there is no need to elaborate here.
And know that the birth itself causes the division of AVI and YESHSUT into two Partzufim, for after the bottom Hey returns to the Einayim, and the door and hinge of Katnut [smallness/infancy] in the Yesod of the general Ima returns to its rule, as stated there, this affects only YESHSUT, since they are from the phase of the illumination of Hochma, and they restrict themselves because of the bottom Hey that returned to the Einayim. But in the upper AVI, this does not impair anything at all, since they are from the phase of the GAR of Bina, which suffers no restriction whatsoever because of the bottom Hey, by the force of “for He desires mercy,” as is known. Yet it is necessarily so that now AVI and YESHSUT divide again into two Partzufim as they were before the coupling, whereby AVI rise above the Chazeh of AA, and YESHSUT descend to the phase below the Chazeh of AA, to the phase of VAK — which is called in them the phase of crouching over the sons, as is known. For from this phase they bestow the Mochin of nursing upon ZON, who are called sons.
Thus we find that because of the birth there are here two actions opposed to one another: the first is that YESHSUT are compelled to return to their Katnut, to be in the secret of crouching over the sons, as above, which is the phase of VAK and Katnut. And the second is that the upper AVI are compelled to return to the phase of the GAR of Bina, as they were before their inclusion with YESHSUT into one Partzuf. And this is what he means: since these two actions are opposed to one another, she must divide into two Partzufim, whereby the upper AVI return to their former state, to the phase of GAR, and YESHSUT become the phase of crouching, as above.
This is what he means: “And then, from the NHY of the upper Bina, the whole Partzuf of Tevuna is made complete with ten Sefirot, for the upper three joints of NHY become in her the GAR: the KHB of Tevuna. And the middle three joints become her HGT. And the lower three [joints] become the NHY of Tevuna” — meaning, in the manner explained above, that the Rosh of Tevuna clothes the bottom third of the Tifferet of the AVI of the totality, so that the Yesod is found almost at the Peh of the Rosh of Tevuna. Now, after they divided, all these — the bottom third of Tifferet and the NHY of the totality of both — return to the phase of a complete Partzuf of Rosh, Toch and Sof, to the phase of Tevuna alone. And each of them divides into three joints, so that the upper three joints of NHY together with the Tifferet are the phase of the KHB of Tevuna. For the bottom third of Tifferet of the totality now becomes the Galgalta of Tevuna, and the upper three thirds of NHY become HBD. Likewise, the middle three thirds of NHY of the totality become the HGT of Tevuna, and the bottom thirds become her NHY.
This is what he means: “The externality of NHY enters within ZA, but the internality remained above, and that very life-force and internality enlarges and gives the power of enlargement to the upper vessels so that they may grow after the pattern of the growth of the infant, and they make for her new NHY” — meaning: at the time of birth, all the lights of the NHY of Tevuna are emptied out and rise up to her Tifferet, which press upon the fetus and bring it out from there to the air of the world. As is written in Etz Chaim, Gate 23, Chapter 1, in the secret of, “The Torah is sustained only in one who kills himself over it”; see there. These NHY clothe within ZA in the phase of Tzelem, as is stated there. However, one must understand here, regarding these NHY of Tevuna, the phase of externality within them — namely, the phase of NHY that comes out through the inclusion of the MAN of ZON at the time of his Ibur — that these are only the externality of NHY, that is, from a degree lower than the phase of the NHY of Tevuna herself, as above, since the lower one comes out only from the phase of externality that is in the upper one. And one must also understand, regarding the NHY of Tevuna, that there is necessarily also in them a phase of the internality of NHY, which does not belong at all to the degree of ZON, but to Tevuna herself, as above. Therefore, at the time of the birth of ZON, when the door and hinge of Katnut returned to its place, and the bottom Hey returned to the Einayim, whereby all the lights of Gadlut that were in the NHY were emptied out and rose to the bottom third of Tifferet, and caused the going-out and birth of the fetus, as above — then one must understand that all this occurs only from the phase of the externality of Tevuna, which concerns only ZA himself. But together with this, the phase of her GAR was not lost from Tevuna herself; rather, it is discerned that after ZA is born and comes out to the air of the world, a new coupling is made in the Tifferet of AVI, through the MAN of the bottom Hey in the Einayim of the externality of NHY, which were also included in the internality of NHY. Then the upper light descends and brings the bottom Hey down again from her Einayim from the phase of the internality, and then Tevuna acquires her AHP back — similarly to every infant that rises to the second Ibur for the emanation of his Gadlut, whereby, through the drop of the coupling of the upper one, he brings the bottom Hey down from his Einayim and returns the AHP to his degree — these being called new NHY, at which time he acquires GAR. So it was, exactly, with this Tevuna: after she returned to her Katnut because of the birth of ZON, as above, a coupling was made there at once upon the bottom Hey that had risen to the Einayim, in the phase of the internality of Tevuna, as above; and from the phase of internality she was corrected at once, and she returned and raised up her AHP that had fallen at the time of the birth, which are like new NHY. This is what the ARI is precise to say, “which are not truly new,” because she already had all the Gadlut before the birth, as above; rather, since they returned and fell at the time of the birth, and now, through a coupling, they were returned, he therefore calls them new NHY. And this is what he is precise to say, “so that they may grow after the pattern of the infant,” meaning after the pattern of the infant that rises to the second Ibur, as above — though it is not truly like the infant, since this Tevuna is already grown and not small, but as above: since they fell at the time of birth, and now they returned and were raised up, they are for this reason regarded as new NHY.
This is what he means: “What entered into ZA from Bina were four measures and a third, etc., and what is lacking from Bina must be doubled exactly to correspond to them above, etc.; and these were doubled and enlarged and brought forth four other measures and a third that were lacking, and by this the upper Bina was completed to ten Sefirot” — meaning: it is now discerned that Tevuna herself also divides into two Partzufim, Bina and Tevuna. For, on account of the coupling that returned and corrected Bina in the NHY of vessels and the GAR of lights, as above, she herself divides — from the Partzuf of the externality of Bina, which becomes the secret of crouching, the phase of VAK, in order to correct the sons with the Mochin of Katnut of nursing. And this division is entirely similar to the phase of the division of the AVI and YESHSUT of the totality of Atzilut, whereby the phase of the GAR of Bina becomes the phase of the upper AVI, in a coupling that does not cease, and they are now the phase of the YH of HaVaYaH of SAG; while her externality remains in the phase of crouching, meaning VAK lacking GAR.
This is what he is precise to say: “must be doubled exactly to correspond to them above” — meaning, above the Tevuna of externality, which now becomes the secret of crouching. And these new NHY the ARI now calls the enlargement and doubling of Daat and HGT, for at the time when the new NHY return to the degree, the HGT are doubled, since the upper three thirds of NHY rise to them and each one of the HGT becomes four thirds. Then the HGT divide into two: half becomes the Rosh and HBD, and half becomes HGT. Thus, what was formerly only one single degree of HGT is now doubled and becomes two degrees: HGT and HBD. And therefore the ARI calls them by the name doubling and enlargement. Understand this well.
This is what he means: “And behold, the upper Bina couples continually with Aba, and of her it is written, ‘and a river goes out of Eden to water the garden,’ and then Tevuna, who is the lower one, is crouching over the chicks and has no coupling” — and the ARI is deliberately precise here to call the upper one by the name Bina, and not by the name the supernal Ima, in order to indicate that the intention is not the upper AVI who joined with YESHSUT into one Partzuf in order to emanate ZON in Ibur, as above. Rather, the intention is upon the Partzuf of YESHSUT itself, which previously used to clothe the bottom third of the Tifferet of the AVI of the totality of both, so that after the birth the coupling is made upon the phase of the internality of the NHY of this Tevuna, and then Tevuna received her GAR back, and then Tevuna herself also divided into Bina and Tevuna, which are in the proportion of the upper AVI of the totality together with YESHSUT of the totality. Of this it is said that the upper Bina couples continually with Aba, and of her it is written, “and a river goes out,” etc. — meaning, exactly like the supernal Ima, who is the secret of the river that goes out of Eden, which is the secret of the concealed Hochma, as above, in the words of the ARI (page 882, item 32). For when YESHSUT itself divides into Bina and Tevuna, Bina is discerned, in all her particulars, to be similar to the supernal Ima, as above, in the words of the ARI (page 910, items 78 and 79). Study it there well.