Часть 13 · Глава 170
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- And its judgment was not revealed in its full force there, in the high place, until it was revealed in the thirteen corrections of the beard, which are the hairs, all of which are judgments, as is known. And as we shall write below, in the explanation of what is said in Idra Rabba, page 132, side A, and page 135, side A, concerning those three worlds that issue from that first correction of the beard. Therefore they said in Idra Rabba, page 131, side B: "The Tanna said, all the hairs, whether of the beard or of the head, are all white as snow. And the Tanna said, those of the beard are hard, all of them like fists." See there.
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However, we need to understand this force of judgment that is found in the hairs of Dikna. Now the ARI explained that this is drawn from the Gevura of Atik that is hidden in Mocha Stimaa, called Butzina de Kardinuta [the lamp of darkness] — that in Mocha Stimaa itself the power of judgment in Butzina de Kardinuta is not revealed, but rather it is revealed in the hairs of Dikna. Yet the matter still requires explanation: what caused the force of judgment to be revealed specifically in the hairs of Dikna of VAK, and not elsewhere.
Now it has already been explained above regarding this Butzina de Kardinuta hidden in Mocha Stimaa, that it is the discernment of the Malchut of the quality of judgment from the first restriction, which serves only Radla [the unknown head] alone, and is not revealed any further throughout Atzilut; because for the need of Atzilut, Arich Anpin uses Radla with the Malchut sweetened with the quality of mercy, which is the Malchut of the second restriction, whose revelation begins in the membrane of the air. Study it there well. However, for its own need it uses the Malchut of the first restriction, the unsweetened one, whose revelation begins in the discernment of what is above it, called the Guf [body] of Atik — namely, immediately at the beginning of the left line of the Guf, called the Gevura of Atik, which Mocha Stimaa clothes from the outside, as is known.
And you find that two Malchuts serve in Radla: one of the quality of judgment, and one of the quality of mercy. And the Malchut of the quality of judgment is hidden in Mocha Stimaa, and the Malchut of the quality of mercy is in the membrane of the air. However, also in the Hesed of the Guf of Atik, where the Galgalta clothes, there is likewise in it the power of limitation of the Malchut of the quality of judgment, but the coarseness and the judgment are called the left line, which is Gevura, and therefore it is discerned to be hidden only in Mocha Stimaa. It has also been explained above that the Malchut of the quality of judgment that is in Radla does not rule over Galgalta entirely, just as the sweetened Malchut of the second restriction does not rule over it — which is by the power of the correction of raising the heads of the thighs of NHY of Atik that are clothed in the Mochin of AA, this correction being called the Mem, Lamed and Tzadi of Tzelem [image]. The discernment of the Mem of Tzelem is discerned as GAR of Bina, which was corrected in the heads of the thighs, which are HBD of NHY, called the two ears and the forehead; and by this they were raised entirely from Yesod, meaning from the screen found in Yesod, so that they are not affected by it, neither from its smallness nor from its greatness, since they are always in the secret of “for He desires mercy” and do not receive Hochma, as above. And HGT of NHY were corrected in the Lamed of Tzelem, for they were corrected in the discernment of ZAT of Bina, which need the illumination of Hochma for the sake of ZA, being the NHY of this NHY, called the Tzadi of Tzelem. Therefore only the Lamed of Tzelem receives the illumination of Gadlut from Yesod, in the secret of the Yod that comes out of Avir [air] — and therefore they are discerned as the revealed NH, and are called the two thighs that are below Yesod, and are the discernment of the two eyes and the nose. As above, see there.
And it was explained there that in the two ears, the power of the Malchut of the quality of judgment is hidden, and therefore they are discerned as the two eyes of the male that grind MAN [Mayin Nukvin] for the righteous, from whose power comes the discernment of the heat in the coupling. But one needs to understand why this hiding — after it is already clothed within Mocha Stimaa — why it needs to be hidden in the ears as well. However, understand that this hiding is a great and special correction, and is not similar to the clothing of the Gevura of Atik that is in Mocha Stimaa. For this hiding is from the discernment of NHY of Atik themselves; for these NHY of Atik mean the ten Sefirot of reflected light that rose upon the MAN of AA when they were included in the screen of Atik. Now this screen is from the Malchut sweetened with the quality of mercy, for it is only with it that it serves for the need of the lower ones, as above. However, since the coupling took place in the mouth of Radla itself, where the Malchut of the first restriction stands, it necessarily became included from it as well; and this inclusion, from the Malchut of the quality of judgment that is in NHY of Atik, was hidden in the two ears, which are the discernment of NH that is above Yesod, namely the discernment of the Mem of Tzelem. Therefore, even though the Malchut of the quality of judgment is found there, it is nevertheless not discernible there, since they are corrected in the discernment of GAR of Bina, in which the power of restriction cannot be revealed, as above. And this is the secret of their grinding MAN for the righteous: for when Butzina de Kardinuta hidden in Mocha Stimaa awakens to raise the MAN belonging to its discernment — namely the discernment of the AHP that are lacking for the second restriction — it activates by this the discernment of the two ears, which are the discernment of the two testicles of the male, as above, where the discernment of the coarseness of the Malchut of the first restriction is hidden together with the Malchut of the second restriction; and then the discernments of the two Malchuts are ground and mixed together, and from the two of them together the MAN is made, and from there they descend and are corrected in Yesod in the secret of the screen, and the coupling takes place upon this ground MAN, and then AHP are raised by the power of the Malchut of the first restriction that is mixed within this MAN.
And understand this well: although the bottom Hey descends from the eyes to the mouth only through the illumination of the upper AB SAG of AK — because the illumination of AB of AK belongs only to the first restriction, and therefore it pushes the bottom Hey away from the place of the eyes that was renewed in the second restriction, as above in the previous parts — nevertheless, all this is from the discernment of Mayin Duchrin [male waters]. But beforehand there is a need for Mayin Nukvin that will also be from the first restriction, and this is accomplished through the correction of the two testicles of the male mentioned above, where the Malchut of the first restriction is hidden, and there it is ground together with the Malchut of the second restriction, as above; and then they are fit to raise the vessels of AHP from BYA to Atzilut in the form of MAN, and then the drop of MAD [male waters] descends through the coupling of the upper AB SAG.
And then complete ten Sefirot go out, both on the side of the light and on the side of the vessels.
And this is the secret that no drop descends from above unless two drops rise from below. For the drop of MAN must always be included from two drops: one from the Malchut of the quality of judgment, and one from the Malchut of the quality of mercy. For from the Malchut of the quality of judgment alone it is not possible to suffice for MAN, for then AHP would be corrected in their place in BYA, and the legs of Atzilut would extend equally with the legs of AK, which would only be after the end of correction; but before that, the correction of a fixed Parsa was made in Atzilut, as above in the previous parts, which is the secret that Malchut was hidden in Radla. Thus the Malchut of the first restriction is not fit for MAN. And likewise the Malchut of the second restriction alone is also not fit for Mayin Nukvin, for it has no need of these AHP, since it went out from its root only in GE, and therefore it has no arousal to raise AHP. Rather, at the end of the grinding of the two of them together, they are fit to become MAN for the righteous, namely for the screen that is in the Yesodot that raise MAN. Thus it is necessary that the drops rise from below. For through their inclusion together, they become fit for heat and for arousal to raise AHP; yet nonetheless they do not correct BYA in their place, since the power of the Malchut of the second restriction holds back this expansion.
Now it has been explained that the main power of raising AHP from BYA to Atzilut depends on Butzina de Kardinuta hidden in Mocha Stimaa, namely on the secret of the grinding of MAN in the two testicles of the male. And it is found that these AHP of Dikna, which were raised at the time of the Gadlut of AA, were raised only by the power of Butzina de Kardinuta hidden in Mocha Stimaa. You also know that two levels of AB emerge from this coupling: one, the level of AB corrected in Tzelem, in which Hochma is not revealed in its HBD, which are the Mem, but rather in its HGT, which are the Lamed, as above; and this level clothes the internality of the Mochin, which are the three heads: Galgalta, the air, and Mocha Stimaa — the Mem in Galgalta, and the Lamed in the air, and the Tzadi in Mocha Stimaa. And the second level of AB, which emerges from that same coupling, is a level that is not divided according to the aforementioned Mem, Lamed and Tzadi, but rather Hochma is revealed also in its HBD, the way it was in the Partzuf of the Gadlut of Nekudim and as in the Partzufim of AK; and this level could not remain within the vessels and the Mochin, since these are corrected in the discernment of Tzelem, and therefore it went out, in the secret of the hairs of the head, as above. For GE of that level became surrounding light upon Galgalta from the ears and above; and the AHP of the level became surrounding, in the secret of Dikna, from the place of the ears and below.
Now the main power of Butzina de Kardinuta hidden in Mocha Stimaa, which is from the discernment of the Malchut of the quality of judgment, that partners in the raising of AHP, as above, is not revealed in those AHP that were raised in the level of AB corrected in Tzelem, which joins to the three heads, where Mocha Stimaa is regarded as the discernment of the AHP of GE. And this is because the correction of the Mem of Tzelem, which is in the HBD of this level of AB, diminishes the discernment of Hochma throughout these Mochin, since it itself is corrected only in GAR of Bina; and although it bestows the light of Hochma to the Lamed of Tzelem, which is the Mocha of the air, still, since the air and Mocha Stimaa are its branches, they are therefore compelled to take garments from Galgalta, which cover and correct the light of Hochma within them, so that no judgment whatsoever can be revealed in them, since the garments of Galgalta, which is GAR of Bina, shield over them. Therefore there is no revelation at all of the power of judgment in Butzina de Kardinuta within the discernment of AHP that join to the internal vessels of the Rosh of AA. As explained.
However, the second level of the hairs, in which this correction of Tzelem does not apply, and the light of Hochma is revealed also in their HBD, in the manner of the looking of the eyes of AVI at the time of the Gadlut of Nekudim — in this way there is no covering at all over the light of Hochma for the HGT and NHY that are in this level. Therefore, in these AHP that were raised by the power of Butzina de Kardinuta, its judgments are revealed, since it is unsweetened with the quality of mercy. And it has already been explained in Nekudim that the cause of the breaking was because the light of Hochma was revealed without any covering from GAR of Bina, called there the light of the ear. And there is no need to elaborate.
And this is what he says (in item 169): “The Gevura of Atik clothes in Mocha Stimaa, etc., for it is Butzina de Kardinuta, and its judgment was not revealed there in the high place, but rather it was revealed in the thirteen corrections of Dikna, which are the hairs, all of which are judgments” — for through the clothing of Hesed and Gevura of Atik in Keter and Mocha Stimaa of AA, both of them were corrected at an equal level: this one in the secret of Izka Dachya, and that one in the secret of Izka Rabba, as above (page 1321, item 62), and see in Inner Light there — the meaning of which is that the inner AVI were hidden there, because the Gevura of Atik, which is the secret of the Malchut of the second restriction, does not draw to come in the middle line in the secret of the coupling, and therefore the hairs of Dikna became only in the discernment of surrounding vessels, since the inner light that was in them departed from them, because of the force of the judgment in Butzina de Kardinuta, which does not receive coupling; and therefore the hairs of Dikna remain empty of their light, but rather are discerned as surrounding light — meaning that at the time of the coupling, through the illumination of the upper AB SAG, when the Parsaot are nullified for their time, then the hairs of Dikna receive their great light, and bestow to the lower ones in the secret of the drop of the coupling; and immediately after the coupling they become empty of their lights, since the Partzufim of Atzilut are not ready to receive their lights, they being the discernment of the inner AVI that served in Nekudim, namely without the correction of the Mem, Lamed and Tzadi of Tzelem, as above. And this is what the ARI says, that the power of Butzina de Kardinuta in Mocha Stimaa is revealed in the force of its judgment and restricts the hairs of Dikna so that they cannot damage their lights except at the time of the coupling. However, at the time of the coupling, when the Malchut of the first restriction is sweetened in the Malchut of the second restriction in the secret of the grinding of the MAN for the righteous, as above, then the revealed light of Hochma can be revealed through the hairs of the head and Dikna, as mentioned above; but this grinding suffices only for its time, and immediately after the coupling the power of the force of judgment in Butzina de Kardinuta is revealed again, and their lights depart in the secret of surrounding light. And this is the secret that the mouths of the hairs of Dikna are short, and therefore they do not bestow except drop by drop — meaning that they bestow only at the time of the coupling, in the secret of the drop of the coupling, and immediately they vanish, and therefore this bestowal is called “drop by drop.” And understand this.
And this is what he says, in item 171: “The hairs of the head are smoother, and they are more restrained judgments, and the remainder and the dross left from their sorting are hard judgments; but the remainder of the sorted hairs of Dikna produce dross and shells that are truly complete, and therefore they are harder” — you already know the difference between judgments and shells: for judgments mean that they are refuse with respect to this Partzuf that is now being sorted, but with respect to the Partzuf that comes after it, there is still a discernment of holiness to be sorted from them. And shells mean that there is no longer any holiness in them at all, and therefore they went out entirely from the discernment of sortings, since they are of no use for anything, as written in the previous part. You also know the difference between the hairs of the head and the hairs of Dikna: for the hairs of the head are the discernment of the anterior vessels, which are GE above the screen, sorted in the first Ibur [impregnation]; and the hairs of Dikna are the posterior vessels, which are AHP below the screen that is in the eyes, which are sorted only in the second Ibur. You also know that they are the discernment of the posterior vessels that served in the inner Aba and Ima at the level of the looking of the eyes, whose discernment of what is above them was the king Daat, whose vessels fell to the bottom of BYA — for the vessels of the Rosh fell to Malchut of Beria, and its Toch fell to Malchut of Yetzira, and its Sof fell to Malchut of Assiya. And by this you will understand that the discernment of GE, sorted in the hairs of the head at the time of Katnut [smallness/infancy] — what remains after them in the discernment of refuse, namely the AHP that have not yet been sorted in Katnut, are the discernment of hard judgments, since they are found at the bottom of BYA, at the end of all the broken degrees; and yet, they are not complete shells, since there is still holiness in them, to be sorted at the time of Gadlut [greatness/adulthood] in the second Ibur. But in the second Ibur, after the AHP that are the hairs of Dikna are also sorted, the remainder that is left from these AHP are truly shells, since there are no longer any sparks in them fit to join to holiness, as explained.
And this is what he says (in item 172): “And it is found that these hairs of the thirteen corrections of Dikna are the discernment of the MAN of Mocha Stimaa, and they are the ones that always rise within it in the discernment of MAN” — as written above, that these hairs are not true vessels for the clothing of light within them, but rather they serve only at the time of the coupling, when the surrounding lights are then drawn into them, and immediately after the coupling they become empty again; thus all their correction is only in the discernment of MAN, in order to draw their MAD, which are the surrounding light. And this is what he says: “And they always rise within it in the discernment of MAN” — for such is their way in every single coupling, to rise and join to the inner ones at the time of the coupling in the discernment of MAN, in order to draw the discernment of the returning surrounding light attributed to them, which are discerned as the discernment of MAD toward them; and after the coupling they return to their place as before. And this is what he says (in item 173): “And these hairs are the discernment of the rivers of water drawn from the great sea, the concealed Hochma, for they are pipes that draw the water and go out through their mouths” — meaning, as explained, that the discernment of the concealed Hochma does not open except through their rising there in the discernment of MAN, when the Izka Rabba in Mocha Stimaa opens, and the lights of the inner AVI can be revealed in the secret of the drop of MAD, which are the discernment of the returning surrounding light, as explained above; and immediately after the coupling, the power of Butzina de Kardinuta in Mocha Stimaa returns to its place, and Mocha Stimaa is closed again in the secret of Izka Rabba, as above, and the hairs become empty and return to their place. And this is the secret that the mouths of the hairs flow only drop by drop, since the Izka Rabba closes upon them and does not open except in the secret of drops upon drops of the couplings. And on this account they are called Mazlin [flowings], from the language of “flowing from Lebanon,” as explained.
And this is what he says: “And they are afterward drawn to Bina, and give in her likewise in the secret of MAN, which are the five Gevurot of MaNTzePaCh that are in her, as is known, for AVI are included in Mazal and couple through it” — for AVI of Atzilut are at the level of Bina of MA; however, from their own discernment, being the discernment of HB of Nekudim, they are only the discernment of VAK, and lack GAR, since they clothe AA from Hesed downward, and AA is the level of AB of MA, so that they lack the discernment of GAR of AA. And therefore they are not fit to couple in the Mochin of procreation, until they attain the discernment of GAR of AA, namely GAR of AB. But through the illumination of the upper AB SAG in Atzilut, when all the Parsaot were opened, as is known, AVI rise to GAR of AB, as written in Part 10; and then the Mazlin of Dikna of AA are drawn in the discernment of MAN also to AVI, namely to the upper Ima, who is the female that receives MAN. And this is what the ARI says: “And give in her likewise in the secret of MAN, which are the five Gevurot of MaNTzePaCh” — meaning that then Ima attains the discernment of the five Gevurot of Gadlut, which is the secret of “wine that gladdens,” as written in Part 10. See there. And this is what he says in the Zohar, that AVI are included in Mazal. For from their own discernment of AVI, which is the level of AB, they lack NHY of vessels and GAR of lights, as above, and these discernments that are lacking to them are included in the Mazlin of Dikna, since they attain them only through their rising to GAR of AVI and receiving the MAN of Dikna. As explained.