Часть 14 · Глава 117
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- And it is now clarified how ZA is also bound to Atik Yomin in the aspect of the two lower segments of its Netzah and Hod, which are their very selves, a soul for him within the Daat of ZA; and he is also attached to Him through the lower half of Yesod of Atik Yomin, hidden within the lower half of Tifferet of Arich Anpin, from which are made the Galgalta and Keter of ZA, as we shall explain, G-d willing.
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120) Six discernments: the first discernment, when the Mochin are above in their place within AVI, etc.; the second discernment, that by means of that illumination of the Mazal, etc., and it goes outside in the secret of surrounding light, etc. The explanation is that these Mochin of the revealed AB, which came out upon the MAN [Mayin Nukvin] of the Mazal at the time of the inclusion of AVI in the GAR [first three] of AA — the inner vessels of AVI could not contain them after they came out of the GAR of AA and were born and came to their place. For at the time of the birth of the Partzufim the Parsaot return to their place, and the Mochin clothe again in the three corrections of Mem-Lamed-Tzadi of Tzelem [image], as is known; and since the GAR of the Mochin clothe in the Mem of Tzelem, the GAR of AB are therefore concealed from there in the secret of a returning surrounding light, as above at length. And therefore two discernments of Mochin are reckoned in the Mochin of AB of AVI: one, they are inner Mochin, namely as much as they were able to contain after the clothing in Mem-Lamed-Tzadi; and two, the surrounding light of these Mochin, namely those GAR of AB that were concealed from the GAR of the Mochin because of their clothing in the Mem, as above — behold, they were not concealed entirely, but remained hovering over the Mochin in the secret of surrounding light.
And even though these Mochin came out primarily for the sake of ZA, and also by means of the MAN of ZA, nevertheless ZA cannot take these Mochin from the place of the GAR of AVI that clothe the GAR of AA at the time of the coupling; for ZA has no portion except in the NHY of AVI, and even this only by force of the ascent of the NHY of AA to its own HGT at the time of the coupling, so that ZA, which clothes the NHY of AA, is found now clothing the HGT of AA. However, it is known that then the HGT of AA too, together with the AVI that clothe them, rose and became the GAR of AA — that is, the upper two thirds of each one of the HGT rose and became its GAR, and there did not remain of the HGT below in the Guf [body], in the place of the ascent of ZA, anything but the lower thirds of each one of the HGT. Thus even at the time of the coupling ZA was included only in the lower thirds of the HGT of AA, which are the NHY of AVI, and not in the two upper thirds of them, which became the GAR of AB and of AA. Thus he has no portion whatsoever in the GAR of AVI.
And therefore the Mochin must descend and expand to the discernment of the NHY of AVI, that is, to the place from their Chazeh downward, which remained standing below the Peh [mouth] of AA, in the discernment of its HGT, which are the discernment of the heads of the shoulders of AA, where ZA is included at the time of the coupling by force of the ascent of the NHY of AA to its HGT, as above. And after the Mochin descend to these NHY of AVI, ZA is able to receive from them, for he too is included there in the heads of the shoulders, like the NHY of AVI. However, first the Mochin must clothe in the NHY of AVI, which are the permanent garments upon these heads of the shoulders of AA; and afterward the Mochin clothe, with garments from the NHY of AVI, within the Rosh [head] of ZA himself. Thus, although the Mochin of ZA of the level of AB must necessarily come out in the Roshim of AVI, at the time when they clothe the GAR of AA, when the Mazal serves them for Daat, yet ZA does not receive them there, and they must pass through three degrees until their arrival at the Rosh of ZA. One is the place of the emergence of the Mochin upon the Mazal, which is in the Roshim of AVI themselves. Two is the expansion of the Mochin from there to the place of the NHY of AVI, which are in one place with ZA at the time of the coupling, both of them being included in the heads of the shoulders of AA. Three is the expansion of the Mochin from the NHY of AVI to the Rosh of ZA himself.
And it has already been explained above that after the birth of the Mochin the Parsaot return to their place, and the Mochin again clothe, each one, in the discernment of Mem-Lamed-Tzadi of Tzelem, and the GAR of the revealed AB are concealed, to rest in the secret of a returning surrounding light. Therefore there is found in every degree an inner and a surrounding, and therefore there are in these Mochin six discernments; for they are three degrees, and in each degree there is a discernment of inner and a discernment of surrounding — hence six discernments in three degrees. And it is found that the clothing of the Mochin in the Rosh of ZA is the fifth degree, and its surrounding light is the sixth degree.
However, we must understand the great difference that there is between these three degrees. And it is already known that these Mochin of the revealed AB do not come out except in the Peh of Atik, that is, through the ascent of the GAR of AA to the GAR of Atik, and of the GAR of AVI to the GAR of AA; for only then does the Mazal serve as the discernment of Daat for the Roshim of AVI, Mazal Notzer being the Atara [crown] of Hesed and Mazal VeNakeh being the Atara of Gevura. And then these Mochin of the revealed AB come out, which are the Mochin of AB that are fit for ZA. You also know that these Mochin, like all Mochin, came out in a coupling by striking upon the Atara of Gevura, which are nine from below upward and nine from above downward, as above (page 1536, items 76 and 77; study it there well). And therefore a great difference is reckoned from the first Mochin at the place of their emergence, namely in AVI, who are in the place of the GAR of AA and are joined with the GAR of Atik, where Mazal VeNakeh, which is the Atara of Gevura, serves them from below upward: the Atara of Hesed, which is Mazal Notzer and the Tifferet, is found there standing entirely revealed, without any clothing in the sheath of the Atara of Gevura, which is the two screens of narrow and short that are included in Mazal VeNakeh, as above at length. And it is known that the principal bearer of the illumination of Hochma, and that which illuminates and returns the Bina to be Hochma, is the Atara of Hesed, which is the Tifferet, namely Mazal Notzer; and since it is there revealed without any sheath, its illumination is in all completeness. And this great light of the Tifferet, when it is by itself outside the sheath, is not received except in the inner and the surrounding of the first degree, that is, in the Roshim of AVI themselves, which are the first degree of the emergence of the Mochin. And therefore the Atara of Gevura serves in them from below upward, and their screens cannot darken anything at all upon the Tifferet, which is the Atara of Hesed; for no screen can raise of its coarseness above the place of its existence even a little, since it raises reflected light alone and no coarseness whatsoever.
This is not so with the second degree, which is the discernment of the expansion of the Mochin to the NHY of AVI, which are found below the Peh of AA even at the time of the coupling, since they are the discernment of a closed Mem, in which are the hundred and twenty combinations of Elokim, and they are not the discernment of GAR like AVI. As is written in Part 10, that the HBD HGT of AVI down to the Chazeh are reckoned as being in the secret of a Samech, since they are the discernment of the GAR of Ima, who do not feel at all the discernment of their emergence from the Rosh of AA, and therefore they are able to rise to the Rosh at the time of the coupling. This is not so from the Chazeh downward of AVI: there the screen already lies upon them and they are reckoned as VAK [six ends] without a Rosh, and therefore they are called by the names Elokim — study it there well — and therefore they cannot rise to the Rosh even at the time of the ascent of the Partzufim. And this is the reason that only the upper two thirds of each one of the HGT rise to the GAR of AA. For upon the upper three thirds of the HGT of AA the HBD of AVI clothe; and upon the middle three thirds of the HGT of AA the HGT of AVI clothe, down to their Chazeh; and upon the lower three thirds of the HGT of AA the NHY of AVI, which are from the Chazeh downward, clothe. And it is found that the discernment of the Samech of AVI, who are fit to rise to the Rosh of AA, are those that clothe upon the upper two thirds in each one of the HGT, and therefore only they rise and become the GAR of AA. But the lower three thirds of the HGT, upon which the closed Mem of AVI clothes, must remain in the Guf beneath the Peh of AA, and likewise beneath the Peh of AVI.
And it is found that these NHY of AVI, which are a closed Mem as above, are not included in the coupling of Neshikin [kissing] of the Peh of AVI, where the Atara of Gevura serves from below upward; rather they must receive from the coupling of the palate and the throat of the Peh of AVI, that is, by way of the Yesod of Mazal VeNakeh, which is the Atara of Gevura. And the screens of the Atara of Gevura are found ruling over the expansion of these Mochin to the second degree, and the Atara of Hesed, which is the Tifferet, cannot be revealed in them as in AVI in their GAR, but is clothed within the sheath, which is the screens of the Atara of Gevura. Behold the great difference from the first degree to the second, even at the time of the coupling and the ascent of the Partzufim; and all the more so after the birth of the Mochin, when the discernment of the GAR of AB goes out entirely outside the inner vessels, and there does not remain in the internality anything but the VAK of the Mochin of AB — then certainly the difference in them is very much greater.
And likewise there is a great difference from the second degree to the third degree. For the second degree is at any rate the discernment of the HGT of AA, since the NHY of AVI are the lower three thirds of the HGT of AA, as above. This is not so with the third degree, which is the Rosh of ZA: behold, it is only a garment of the NHY of AA, and only at the time of the coupling is it included in the heads of the shoulders, which are HGT; but after the coupling it descends to its place, to the place of the NHY of AA. And the discernment of the heads of the shoulders, which are clothed in the NHY of AVI, illuminate for it only in the discernment of surroundings alone, that is, this surrounding light that is upon the second degree, which is reckoned as the fourth discernment of the Mochin: behold, it stands there in the place of the heads of the shoulders of AA, and from there it illuminates for the Mochin of ZA in the discernment of surrounding light. Thus the great difference has been explained, from the inner and the surrounding of the second degree to the inner and the surrounding of the third degree, which is like the difference from the HGT of AA to the NHY of AA, in which there is a very great distance. For down to the Chazeh of AA it is reckoned as being in all completeness, from the relation of Galgalta, AB and SAG of AK, which illuminate for it as far as there. This is not so from the Chazeh downward, which receives from the NHY of AK, which likewise were not completed in Nekudim, and so too in Atzilut until the end of the six thousand years.
And this is what he says (in item 126): “Thus it is found that from the HGT of AA itself, when they clothe within AVI, they became Mochin for ZA in the secret of surrounding light above; and from the NHY of AA there were made in ZA inner Mochin, which entered within his Rosh” — that is, as explained, that he does not receive from the two shoulders of AA except at the time of the coupling, when the Partzufim are in the secret of ascent, and the NHY of AA are found included in the HGT, that is, in the lower thirds of the HGT, which are the two shoulders. However, he does not remain there, but descends to his place, to the place of the NHY of AA; and then he has from there only the surrounding light of the NHY of AVI that clothe there, and not inner light. For he clothes only the NHY of AA, and from there the inner ones come to him. And that which he says above, that he takes the two shoulders of AA from the discernment of their self, is another matter, as is written further on.
And this is why he returns and mentions here the two crowns (in item 125), saying: “However, in the matter of the four Mochin themselves there is a difference between these and those; for the two Mochin HB are drawn in him from the illumination that is drawn in them from the two upper joints of Hesed and Gevura of Arich, etc.; but the discernment of the third brain, called Daat, which includes two crowns, etc., they are themselves, their actual self, and not their illumination alone, etc.; and after their clothing they descended below and clothed within the Rosh of ZA.” He is precise and repeats the matter in order to teach us, so that we shall not err and say that HB, which are the GAR of the Mochin of ZA, he receives from the GAR of AVI themselves, while the discernment of the two crowns he receives from the NHY of AVI that clothe the heads of the shoulders of AA. To this he says that it is not so; rather, even the two Mochin HB that come from the GAR of AVI, he does not receive from them from their discernment that is above, within the Roshim of AVI themselves, but he receives them only from the discernment of the illumination, in the secret of the drop of the Yesod that descends and expands in the NHY of AVI. For all four Mochin, HB and Daat, are present in the Roshim of AVI themselves, and by way of the coupling of the Yesodot of the palate and the throat of AVI they descend from their Peh downward to their NHY, which clothe the heads of the shoulders of AA. And therefore there are also in the second degree, which is the NHY of AVI, all four Mochin, HB and HG, as in the Roshim of AVI, except that ZA cannot receive them save from the NHY of AVI, as explained above. And since he receives them from the NHY of AVI, he has of the discernment of HB only an illumination alone, that is to say, only the discernment of a drop that comes by way of the Yesodot that are in the Peh, where the Tifferet is not revealed by itself but within the sheath of the Atara of Gevura, as above at length. This is not so with the discernment of the two crowns themselves: he takes them from the discernment of their actual self, that is to say, not by way of a coupling of the Yesodot, that the NHY of AVI should couple a second time and bestow upon him the discernment of the drop of the coupling; for he does not need this, being with them in one degree, since ZA too is included at the time of the coupling in the heads of the shoulders of AA, like the NHY of AVI, by force of the ascent of the NHY to the HGT. And there is no difference of degree between them, as there is from the Roshim of AVI to the HGT of AA. And therefore it is reckoned that he receives these two crowns in equal measure, just as they are in the NHY of AVI; and this is reckoned as the self of the Mochin, which do not need to pass by way of the Yesodot. As explained.
And understand well that the name “two crowns,” by which the HG of the Mochin are called, does not apply to the HG that are in the Mochin of AVI, but only to the HG in the Mochin of the second degree, that is, only in the NHY of AVI. For this name comes to teach us that the discernment of the Tifferet, which bears the illumination of Hochma, is not revealed from the discernment of itself, but from the discernment of the screens that are in the Yesod, which, from the aspect of the coupling, is reckoned as the Atara of the Yesod; and since the Tifferet does not illuminate except according to the measure of the Atara, therefore the Tifferet too is called by the name Atara, that is, it is called the Atara of Hesed. And remember this explanation. And therefore, since this matter of the clothing of the Tifferet in its sheath begins only in the NHY of AVI, since they receive by way of the Yesodot of the Peh of AVI, as above, therefore the name “two crowns” does not apply except to the Tifferet and Yesod, which are the HG that are in the four Mochin received by the NHY of AVI. This is not so in the four Mochin that are in the Roshim of AVI, where the Atara of Gevura serves from below upward, and the coarseness in the screens of Gevura does not rise at all from below upward, so that the Tifferet is found revealed without any sheath, but only according to its own measure, and therefore it is not called by the name Atara at all. And remember this. And behold it has been explained that in truth there are four Mochin, HB and HG, in the Roshim of AVI themselves, just as in the NHY of AVI; except that in the Mochin of AVI they are not called two crowns — only the HG in the Mochin that descended to the NHY of AVI, in them are the HG reckoned as two crowns, because the Hesed in the Mochin, which is the Tifferet, does not illuminate except according to the measure of the Atara, as above. And with this you will understand plainly that those Mochin of HB and HG that are in the Roshim of AVI, after they expand in the NHY of AVI, are called HB and two crowns; and ZA was diminished only in respect of the Mochin whose HG are not called two crowns, that is, in respect of the Rosh of AVI; but in respect of the Mochin of HB and the two crowns that are in the NHY of AVI, nothing was diminished at all, but he takes them entirely just as they are in the NHY of AVI, since he is with them in one degree. And this is what the ARI is precise to say, that he takes the self of the two crowns; yet this measure of their self revolves also upon the HB that he receives from the NHY of AVI, since he is with them in one degree — except that these HB are already reckoned as restricted even in the NHY of AVI, for there is nothing there but the discernment of the drop of the coupling by way of the Yesodot. But since ZA descends from there after the coupling to the place of the NHY of AA, therefore those Mochin are reckoned as having clothed in the NHY of AVI and descended to the place of ZA, that is, to the place of the NHY of AA.