Часть 12 · Глава 49

Текст АРИ

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And however, the five garments of Gevurot were clarified, and their dross went out in the secret of complete blood and complete dross, as above. But the five Hassadim were clarified, and their dross is more sweetened, and [the blood] remained in the secret of pure blood and returned to milk.

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1The five garments of Gevurot were clarified, and their dross went out in the secret of complete blood and complete dross, but the five Hassadim were clarified, etc., and returned to milk: Meaning, as said above, that there are two kinds of waste after the clarifications of the Ibur of ZA. One is what still pertains to ZA himself — these remain in Ima and are clarified there further by way of the nursing. And the second is what no longer pertains to ZA, but to the Partzuf after him, and this goes out in the secret of the blood of birth; these are complete dross, meaning there is nothing more of holiness in it for the sake of ZA. However, with respect to the Partzuf after him it is not reckoned as impure blood but as dross, meaning that there are still sparks of holiness in it, for the whole Partzuf after him is clarified from that very waste, which no longer has need or benefit for the one above.
And this is what he said, that “the dross of the five Hassadim is more sweetened, and they remained the foundation of pure blood and returned to milk,” for the five Hassadim are reckoned as the essence of ZA, as above, page 1136, the passage beginning “the discernments.” Study it there well. But his five Gevurot are the discernment of Malchut, and her clarification begins after the Gadlut of ZA, as explained there at length. Hence the clarifications of the five Hassadim are reckoned as being for the sake of ZA himself,
and the dross that remains from them, that is, from the Hod, Yesod, and Malchut within them, still pertains to ZA himself, and therefore they remain in Ima and are clarified for his sake through the nursing. But the clarifications that remain from the five Gevurot, which are mainly only the discernment of Malchut, who is emanated afterward as the separated Nukva — the dross remaining from these five Gevurot is therefore reckoned for ZA as complete dross, for there is no benefit whatsoever from them for the sake of ZA, and therefore they go out from there in the secret of the blood of birth. And this is what he said, “the five garments of Gevurot were clarified, and their dross went out in the secret of complete blood and complete dross,” meaning that they no longer have any need for ZA, but rather they come afterward and are clarified for the sake of the separated Nukva of ZA, as explained; for with respect to the Nukva there is much holiness in them, for her whole Partzuf is clarified from this very dross. And understand this well.
And what he says, that they are the ten names of Ehyeh — although the names of the Ibur are the discernment of the names of Elokim, as is known — nevertheless, considered from the discernment of the garments that he receives from Ima, they are reckoned as the names of Ehyeh, for the reason that the coupling of the Ibur of ZA is made in the upper AVI, who are, altogether with YESHSUT, in one Partzuf, as is known; and then YESHSUT does not rise in name except as the upper AVI alone, who are the names of HaVaYaH and Ehyeh, as is known. Hence it reckons the garments of the five Hassadim and five Gevurot as the names of Ehyeh; and since these garments are only from the discernment of the posterior of the upper AVI, that is, from the discernment of their external vessels, they are therefore reckoned as the ten names of Ehyeh of the posterior, as explained above in the words of the ARI, Part 11, item 141. See there.

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