Часть 13 · Глава 181

Текст АРИ

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Now they are two corners (pe'ot), on the two sides of the head; hence there are two Names, Elohim and Elohim. But you must know that, since they are in a high place, namely the head of Arich Anpin, where the judgments are covered and hidden, it is impossible for them to be literally Names of Elohim. Rather, they are two Names of Metzpatz [Mantzeptatz], which is the interchange of YHVH; for Elohim in its filling of Yods is in gematria three hundred, the number of Metzpatz; and likewise the Name YHVH in the interchange of Atbash is Metzpatz.

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1Metzpatz [Mantzeptatz] and Metzpatz, which are the interchange of YHVH, for Elohim in its filling of Yods is in gematria three hundred, the number of Metzpatz; and likewise the Name YHVH in Atbash is Metzpatz: The Atbash alphabet indicates the discernment of the coarseness that is born and comes out of the lights themselves. For Aleph, which is the discernment of the light that bestows and emanates the Tav, and likewise Bet emanates Shin, and so on — meaning that the coarseness is not from the power of restriction and judgment, but from the power of the lights themselves. And it is known that the greater the coarseness, the higher the level it produces; therefore it is discerned that the greatest light, which is Aleph, joins with the greatest coarseness, which is the Tav. But Bet, which is a light smaller than Aleph, its coarseness is also smaller, namely only Shin; and likewise Gimel, which is smaller still than Bet, produces a coarseness smaller than it, which is only Resh, and so on. Similarly for the rest.
Now it has been explained that the hairs of the head, after they were corrected, remained in their correction permanently, but only according to the ways of the three heads within the Mochin, as above — namely, that their illumination cannot clothe within the internality of the vessels, like Mocha Stimaa, which does not bestow to the internality of the vessels, in the secret that the membrane from it never ceases, as above. And this correction, that it cannot bestow to the internality of the vessels, is in the discernment of the Malchut of the hairs of the head, called the corners (pe’ot) of the head, which is the discernment of the screen that holds back the bestowal of Hochma of the hairs of the head, in the manner of the bottom Hey in the eyes — but not for the reason of restriction, but for the reason of the narrow mouths in these hairs, which do not bestow Hassadim; and since the light of Hochma cannot clothe within the internality of the vessels except through a garment of Hassadim, they are therefore discerned as though lacking Hochma as well. Therefore the Nimin [strands] cover the light of the face of AA, so that it should not be bestowed from it to the lower ones, since the Malchut of these Nimin performs this covering, as explained. Therefore the Nimin are called by the name Vavin, in the secret of the hooks of the pillars, since they are the discernment of VAK without GAR, which is always called by the name Vavin; and from them ZA receives before he is in the Mochin of Gadlut, namely before he is nine years and one day.
And this is what he says, in item 181: “Two corners (pe’ot) on the two sides of the head, there are two Names Elohim; but you must know that, since they are in a high place, etc., it is impossible for them to be literally Names of Elohim; rather, they are two Names of Metzpatz” — meaning, as explained, that they are the discernment of the Malchut that closes the illumination of Hochma, so that it should not be bestowed to the internal vessels, and therefore it is the secret of Elohim, which indicates Katnut [smallness/infancy]. But in the discernment of AA, it is called by the name Metzpatz, which is HaVaYaH in the interchange of Atbash: the Yod is exchanged for Mem, and the Hey is exchanged for Tzadi, and the Vav for Peh, and the bottom Hey for Tzadi. This indicates the discernment of the coarseness drawn from the lights themselves, and not on account of judgment in them. As above.
And this is what he says (in item 183): “And this is the secret of ‘See now that I, I am He, and there is no Elohim with Me,’ etc., for the discernment of the Nukva is not revealed in Vav” — for the restriction of the illumination is not on account of a judgment called Elohim, but for the reason that this screen and this Malchut are not in their place, since they are in the place of the corners (pe’ot) of the head, which, in proportion to the general level of the hairs, is the discernment of the point of the Chazeh; for the two HaVaYot of AB SAG of the Nimin are the discernment of GE, which are HBD and HGT down to the Chazeh, and so the corners (pe’ot) of the head, which are the Malchut, are found in the place of HGT, in the discernment of the Chazeh. And therefore it closes the lights there, as above. But at the time of the coupling, this screen descends to the place of the four bottom corrections of Dikna, and then the hairs of the head open and become Yods, and the illumination of Hochma is bestowed to Dikna, as will be written below. Thus the restriction here is not on account of any judgment, but because the screen is not in its place; this is discerned as the restriction coming from the power of the lights themselves, and not on account of judgment. And this is the secret of ‘there is no Elohim with Me,’ as the ARI writes.
And this is what he says (in item 184): “And ZON nurse and are bestowed from these two corners (pe’ot), ZA receiving Hassadim from the right one, and the Nukva Gevurot from the left one; and this is the secret of ‘And Elohim made the two great lights,’ which are Metzpatz and Metzpatz, etc., and there is no difference between them except that this one is on the right and that one is on the left” — for since the Nimin are then in the discernment of Vavin, as above, they are therefore regarded as the discernment of ZON, in which there is no discernment of Yod-Hey. And so the right corner (pe’ah), which is the Malchut of the HaVaYaH of AB, is the discernment of the Malchut of ZA; and likewise the Malchut of the HaVaYaH of SAG, which is the discernment of the Malchut of the Nukva, as the ARI writes, that the left is the discernment of the Nukva. However, since the lack of their GAR does not come on account of judgment or restriction upon Hochma, they being the discernment of AA, which is at the level of AB, and there is no bottom Hey in his eyes, as above — rather, all their lack is on account of the screen of Malchut that does not stand in its proper place, which is in the four bottom corrections of Dikna, as above — therefore the left is regarded truly the same as the right, since the left has no need of the right to sweeten it, since it is already sweetened by its own power. And therefore the two of them are equal here, even though they are the discernment of Katnut, as explained.
And you should know that from here ZON also receive the discernment of the Mochin of the second Ibur of Katnut, discerned as the completion of vessels, which are the discernment of GAR of Ruach, called the Mochin of VAK, which are Names of Elohim in their fillings; for the brain of Hochma of ZA is Elohim in the filling of Yods, and there the matter of AB governs in Hesed, and 216 in Gevura, and 26 in Tifferet, which in gematria is Shadai, which is the secret of the weak Shadai. For he is not yet fit for the coupling of Gadlut, until these Mochin descend from his discernment of HGT to his NHY; and when they descend to NHY, they become the discernment of Shadai with the Dagesh, and then the Mochin of Gadlut come to HBD and HGT of ZA, as written in Part 12 (item 290, 291, and in Inner Light, the passage beginning “three times,” study it there well throughout the continuation). For all this that the ARI explained regarding ZA is drawn from here: for at the time when only the Nimin bestow to the Mochin of ZA, from the secret of the two corners (pe’ot) of Metzpatz, then, although on the side of the vessels it is in the utmost completeness, since there is no judgment here at all, in the secret of “there is no Elohim with Me” — nevertheless, for ZA it is still regarded as Mochin of Elohim, since there is not yet any revelation for Mochin of HaVaYot, until the screen descends from the discernment of the Malchuyot of the Nimin to the NHY of Dikna; and then the Nimin become the discernment of Yods, and the discernment of the Mochin of Vavin that were in them before descend to Dikna, and then the HaVaYot of AB SAG are revealed in the hairs of the head. And then, through Dikna and through AVI, his Mochin of Gadlut reach ZA, which are also Mochin of HaVaYot.

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