Часть 16 · Глава 167
Текст АРИ
Перевод ИИ
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- *Know that in every world of ABYA there are in it essentiality (Atzmut) and vessels (Kelim). And the essentiality is divided into five aspects — the inner NRNHY (Nefesh, Ruach, Neshama, Chaya, Yechida) — and two surrounding [lights] (Makifin): Chaya and Yechida. And this is called the essentiality of the lights. And this essentiality is clothed within the vessels. And just as the essentiality is divided into the inner and the surrounding over it, the surrounding being greater than the inner, so are the vessels divided into two — the outer and the inner — and the outer is greater than the inner. Except that afterward, through the adhesion of the inner light (Or Pnimi) to the inner vessel, it becomes more refined than the outer vessel.
Ор пними
Перевод ИИ
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And to understand this, one must first understand the matter of this division of IYM of externality and IYM of internality, which are two discernments of NRN [Nefesh, Ruach, Neshama] in each degree; and one must understand why these doubled NRN are needed in each degree. And the matter is that this came out by force of there being no vessels for Haya and Yechida, but only for NRN alone. And it was explained above (page 1975, the passage beginning “Meaning”) that this is drawn by force of the second restriction, in which Malchut rose to the place of Bina, and therefore there remained in the Partzuf nothing but three vessels, KHB, while ZON separated from the Partzuf, both from the ten Sefirot of the Rosh [head] and from the ten Sefirot of the Guf [body]; and the ZON of the Rosh became the discernment of surrounding vessels of Yechida and Haya, called garment and palace, namely the surrounding light of circles and the surrounding light of straightness. And the ZON that separated from the Guf became external vessels, called flesh and skin, or garment and palace, or Hashmal and Noga [brightness]; and although the surrounding lights of Yechida and Haya cannot clothe in them, since there are surrounding vessels only from the vessels of the Rosh and GAR, and not from the vessels of the Guf, nevertheless they are regarded as the surrounding ones of the Guf, because the Guf cannot receive the lights of Yechida and Haya before these vessels return to the Partzuf in the discernment of inner vessels, for then there will be five vessels in the Guf for all five lights. But as long as they are separated from the Guf in the discernment of external vessels, the Guf is found lacking Haya and Yechida, since in the vessels KHB only NRN alone clothe. Study it there well, throughout the whole continuation. And therefore these external vessels of the Guf are always regarded as the discernment of two surrounding ones, flesh and skin, or garment and palace, or Hashmal and Noga; and likewise they receive illumination from the two surrounding lights of Haya and Yechida that are related to them, as above. However, their principal illumination is from the inner lights, Ruach and Nefesh, which they receive from the inner vessels, as explained there.
And one must remember here the matter of the inverse relation that exists between vessels and lights, for in the vessels it is always discerned that the upper ones grow first, whereas in the lights it is the opposite, that the lower ones enter first. And it is found that at the time when there is in the Partzuf nothing but the vessel of Keter, which is called brain, there is in it only the light of Nefesh; and at the time when it attains the light of Ruach, the Nefesh descends to the vessel of Hochma, called bones, and the Ruach clothes in the vessel of the brain; and at the time when the Partzuf attains Neshama, the light of Nefesh descends to the vessel of Bina, called sinews, and the Ruach descends from the vessel of the brain to the vessel of bones, and the Neshama clothes in the vessel of Keter, which is the brain. And at the time when it attains Haya, the light of Neshama must then descend from the vessel of the brain to the vessel of bones, and the Ruach to the vessel of sinews, and the Nefesh to the vessel of flesh; and then it is possible for the light of Haya to clothe in the vessel of Keter, which is the brain. However, it was not so, because this vessel of flesh, which is sorted along with the light of Haya, is not a complete vessel that is fit to receive within it the light of Nefesh, for it is only the discernment of Hashmal, and surrounds the inner vessels; and therefore the light of Nefesh cannot descend from the vessel of sinews and clothe in the vessel of flesh. And for this reason it is found that at the time of the coming of the light of Haya, it has no place or vessel in which it can clothe there; for since the light of Nefesh remains in the vessel of sinews, the Ruach must also remain in the vessel of bones, and the Neshama in the vessel of the brain. And therefore the light of Haya must clothe in the internality of the light of Neshama, so that NRN remain in their place, namely within the three vessels: brain, bones, sinews, and the light of Haya has no vessel, but clothes within the light of Neshama. And likewise upon the coming of the light of Yechida, when the Nefesh would then have to descend to the vessel of skin and the Ruach to the vessel of flesh, since these are not fit to be inner vessels, then NRN must remain in their place, and there is no place for the light of Yechida to clothe; and therefore it must clothe within the internality of the light of Haya.
And behold, the reason has been well explained why Yechida and Haya have no vessels in which they can clothe: because these two vessels, flesh and skin, are not inner vessels in which the lights of Ruach and Nefesh could clothe; and therefore the NRN must remain in the vessels of KHB, called brain, bones, sinews. And therefore they must clothe within the light of Neshama. However, although these vessels of flesh and skin are not fit to receive within them the inner lights of Nefesh and Ruach completely, nevertheless they can receive from them some part of those lights, so that a small portion of the lights of Nefesh and Ruach that are clothed in the vessels of bones and sinews descend to the external vessels of flesh and skin.
And from here two kinds of Nefesh and Ruach were renewed in each degree: the first is the complete Nefesh and Ruach, which are clothed in the inner vessels called bones and sinews, as above; and the second kind of Nefesh and Ruach consists of these small illuminations of Nefesh and Ruach that are clothed in the external vessels called flesh and skin, for by reason of their being vessels that are not complete, they are fit to receive only small illuminations of Nefesh and Ruach; and they are also called Nefesh and Ruach of externality, or Nefesh and Ruach of the posterior. And they are three discernments: Ibur [impregnation], nursing, Mochin, namely VAK and the Mochin of VAK, whose meaning is Nefesh, Ruach, and the discernment of the GAR of Nefesh and Ruach, as is known.
And this applies in each and every degree, for there is no degree that does not have NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] in it; and therefore they necessarily divide into external IYM, namely those clothed in the external vessels of flesh and skin, as above, and into inner IYM, namely those clothed in the inner vessels, which are brain, bones, sinews.
And after we have come to know the matter of the externality and internality that exist in the vessels, we shall now explain what the ARI wrote, that the external vessel is greater than the inner vessel. For it is known that coarseness and the measure of the level depend on each other: the coarseness of phase four, which comes into the coupling, draws the level of Keter; and that of phase three only the level of Hochma, etc.; and that of the discernment of the root only the level of Malchut. For by them the five levels called NRNHY are discerned. And behold, the reason that these two vessels, flesh and skin, separated, and went out as the discernment of surrounding external vessels, and could not be inner vessels — it is because of the concealment of the inner AVI, which causes there to be no coupling of GAR in the light of Haya; and likewise by force of the concealment of the bottom Hey of the first restriction in Radla [the unknown head], there is no complete coupling of the light of Yechida, as is known. And therefore these lights of Yechida and Haya cannot sort for themselves a fourth vessel and a fifth vessel, called flesh and skin, that would be fit for the clothing of inner lights and Ruach and Nefesh. As above, page 1981, the passage beginning “And these.” See there. For therefore they separated from the vessels of the Guf, and it is discerned that this part of the two vessels ZON, which was sorted by the lights of Yechida and Haya, is a faint and refined part, to the point that they are not fit to clothe the lights of Ruach and Nefesh completely, as above. And therefore the Guf lacks them. Thus these two vessels of flesh and skin are much more refined than the inner vessels of the Guf, which is truly their whole deficiency; but in relation to coarseness, without taking into account the clothing of the lights in them, this is a great superiority for them. And this is what the ARI says, that the external vessel is greater than the inner vessel — that is, that it is more refined.
And behold, seemingly the words of the ARI here contradict what is written in Etz Chaim, Gate 6, Chapter 2. For there he wrote, and these are his words, “Although a surrounding light is greater than an inner light, nevertheless the internality of the vessel is greater than the externality of the vessel, as is seen by the sense of sight.” End of quote. And here he says that the externality of the vessel is greater than the internality of the vessel. However, according to what has been explained there is no difficulty, for from the discernment of the clothing of the lights in the vessels, it is certainly found that the internality of the vessel is greater and more refined, since the coarseness in the vessel is what causes the greatest light to clothe; and therefore he says there that the internality of the vessel is greater. And here he speaks of the value of the vessel in itself, without taking into account the clothing of the light within it; therefore he says that the externality of the vessel is greater, because it is the most refined. As above.