Часть 16 · Глава 193
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- *And know that there are two kinds of couplings in Aba and Ima of Atzilut: one, when they are on high, equal in their stature; and two, when Ima squats upon the children, so that her NNH are clothed within ZA to give him Mochin, as is known. And then Ima must lower herself down to enter within ZA. And behold, of these two couplings, the first is the secret of Aba and Ima, and the second is the secret of YESHSUT. Only that we need to speak in a hidden manner, and you will understand by yourself.
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And from this discernment AVI are called by the name AB of SAG, that is, they are similar to the Taamim, which are AB of SAG, in which the matter of the second restriction was not made at all, that is, the ascent of the bottom Hey to the Nikvey Einayim, as above. And YESHSUT is reckoned as SAG of SAG, in which the matter of the ascent of the bottom Hey in the Nikvey Einayim was made, which is the partnership of the quality of judgment with the quality of mercy, called the second restriction. As is known.
And the whole matter of the partnership of the Chazeh [chest] that was made in SAG of SAG was in order to bring about the matter of reward and punishment in the world, as the ARI wrote in Etz Chaim, Gate 11, Chapter 6. In the explanation of the words of our sages: “But could it not have been created with one utterance? Why, then, was it created with ten utterances? Only to give a good reward to the righteous and to exact payment from the wicked,” etc.; see there. For the matter of main part and addition was newly made here in the Partzuf of ZON, that is, in the manner of the Katnut [smallness/infancy] and Gadlut [greatness/adulthood] that came out in the world of Nekudim itself: for at first the ten Sefirot of Nekudim came out in the discernment of Katnut from the Nikvey Einayim of SAG, the GAR being in the discernment of back to back, and the ZAT of Nekudim in the discernment of VAK without a Rosh [head]. And this is reckoned as the discernment of the main part of ZON. And afterward, through the ascent of MAN [Mayin Nukvin], there came out a new light from AB and SAG, and this light returned and lowered the bottom Hey from the Einayim to its former place at the Peh [mouth], so that thereby the AHP that had fallen from Rosh to Guf [body] returned, and rose and completed the ten Sefirot of the Rosh, and the GAR of the Rosh became face to face. And likewise these Mochin expanded from above downward to the ZAT of Nekudim, and then their part from the Chazeh downward too, which had been below the Parsa, in separation from Atzilut, joined again with the ZAT of Nekudim and became the discernment of a completion to the ten Sefirot of these ZAT of Nekudim, and they too received the Mochin of face to face of the GAR of Atzilut. And since they passed over the boundary of the Parsa and came to the place of BYA, the light departed from them, and they broke and died. As is known.
However, had they received the Mochin by way of ascent, and not expanded below the Parsa of Atzilut, in the manner of the Mochin of AB SAG that come in the world of Atzilut after the correction, they certainly would not have broken. For in the world of Atzilut the correction of the concealment of the bottom Hey in Radla [the unknown head] was made, on account of which the coupling of AB SAG is made only on the discernment of the Yesod of Ima, and the Mochin of AB do not expand at all in the Malchut of Ima, and therefore the Malchut of Ima always remains in the Katnut of the bottom Hey in the Nikvey Einayim. And therefore ZON, who receive the Mochin of Gadlut from AVI, cannot receive those Mochin except only at the time of their ascent above the Malchut of Ima, for the Mochin do not expand at all from Malchut downward, because the Malchut of Ima is not included in the coupling of AB SAG, for she is concealed in Radla and never enters into a coupling. And therefore the Mochin of Gadlut are always called by the name Mochin of ascent, because ZON cannot receive them except by way of ascent above the Malchut of Ima. And from this the Parsa that was made in the second restriction is guarded, and the Mochin are no longer drawn to BYA, as at the time of the breaking of the vessels.
And they are also called Mochin of addition. And this hints at the aforementioned correction of the Malchut of Ima, that ZA cannot receive these Mochin except by way of ascent, so that thereby the boundary of the Parsa is well guarded, in the secret of “Thus far shall you come, and you shall not add,” that is, that he should not draw them from the Malchut of Ima downward, for he would be adding to the measure of those Mochin. For even in AVI, who are AB SAG, they are not drawn except as far as their own Malchut, and therefore ZON too cannot add anything to them in order to draw them below the Malchut of Ima. And on account of this indication they are called Mochin of addition. And understand this well.
And with this you will understand that the matter of the breaking of the vessels was in the secret of “whoever adds, detracts.” For had they been guarding against drawing them from below to the Malchut of Ima, that is, as they truly are in the coupling of AB SAG, then the Mochin would not have been drawn to BYA, and they would have lived and endured forever. But since they added to the measure of the Mochin, and drew the Mochin from the Malchut of Ima downward, the light departed from them and they died, for “whoever adds, detracts.” And this is the secret of what they said in the Zohar, that the breaking was in the secret that each one said, “I will reign.” That is, as above, for they drew the light into the Malchut of Ima, which is the secret of “I will reign.” And this is the cause of their breaking, as above. For they added to the measure of the Mochin.
However, there the correction of the concealment of Malchut in Radla was not made, and this was intentional, in order to give room for reward and punishment; for there a place was prepared to exact payment from the wicked — that is, through the breaking, power and existence were prepared for the wicked, for from there came those shells that incite them to transgress “you shall not add” — and likewise to give a good reward to the righteous, because they guard themselves against this. And this is the root of all kinds of transgressions, and likewise of good deeds.
And with this you will understand the secret of the upper AVI, who are two friends who never separate and whose coupling never ceases. For they are the discernment of AB of SAG, who receive from the discernment opposite them, from the Taamim of SAG of AK, which precede the second restriction, as above; and therefore the matter of main part and addition does not apply in them, and therefore their coupling never ceases. For the whole matter of the cessation of the coupling and the departure of the Mochin applies only in the Mochin of addition, as above; and since they have no part in these Mochin of the second restriction, therefore the deeds of the lower ones do not flaw them at all, and they never separate. And there is in them yet a second reason, for the Mochin of AVI are the discernment of the GAR of Bina.
They are the discernment of covered Hassadim, as in the secret of “for He desires mercy,” and therefore they desire only Hassadim and not the illumination of Hochma. And it is known that the whole restriction was only with respect to the light of Hochma; therefore there is no judgment and no grip whatsoever for the shell in the Mochin of AVI, and on the contrary, the shells are pushed away and are blinded before their lights, and therefore no flaw or diminution whatsoever will ever occur in them, and their coupling never ceases. As explained in the previous parts.
This is not so with YESHSUT, since they are of the discernment of SAG of SAG, who receive from the discernment opposite them in AK, from the Nekudot of SAG of AK, in which the matter of the second restriction took root, as above. Thus the matter of main part and addition applies in them, in that the lower ones have a grip on the Mochin of addition, which are drawn through the good deeds of the righteous and depart through the transgressions of the wicked, as above. And therefore their coupling ceases on account of the wicked, because the Mochin depart, and they remain only in the discernment of VAK, which is the discernment of main part. And likewise ZON, who are the discernment of the from-above-downward of YESHSUT, have in them a grip for the lower ones in their Mochin of addition, which grow through the good deeds of the righteous and depart through the transgressions of the wicked. And their coupling ceases. For in the Mochin of VAK that remain in them in the secret of main part, behold, there is no discernment of coupling.
And from all that has been explained, you will understand the matter of the two couplings of AVI that the ARI explains here. For the first coupling of AVI is when they are in their place above the Tabur of AA, for through the illumination of AB SAG of AK the Parsa of the Chazeh that is in the innards of AA descends, which is the discernment of the Malchut of Ima in which is the bottom Hey, and comes to the place of the Tabur of AA, so that thereby YESHSUT ascend and become one Partzuf with AVI, since they are the secret of their AHP; and likewise the HGT of ZA, in which is the discernment of the AHP of YESHSUT, ascend above the Tabur and become the discernment of HBD of ZA, and there above the Tabur they receive the Mochin of AVI, that is, above the Malchut of Ima, as above; study it there well. And then they are complete Mochin, like the Mochin of AVI themselves, for the lower one that ascends to the upper one becomes like the upper one, and therefore they are fit for the birth of souls. And in this manner, when the Mochin of ZON expand from the Rosh to their Guf, they expand only above the Parsa that is beneath their feet; for just as the Malchut of Ima that is at the Tabur guards the Mochin of the Rosh so that they do not expand within her, so the Parsa beneath Atzilut, which is the discernment of the concluding Malchut, guards the Mochin of the Guf so that they do not expand from it downward, as above; for both of them are the discernment of the Malchut of Ima, who is not included at all in the coupling of Gadlut and always remains in the discernment of the bottom Hey in the Einayim. For the Malchut that is at the Tabur of AA is the secret of the Malchut of the Rosh, for it is the Malchut of YESHSUT, who are reckoned as the Rosh of ZON. And the Malchut beneath Atzilut is the discernment of the Malchut of the Guf that concludes the whole Partzuf. For ZON are the discernment of the Guf of YESHSUT. As is known.
And the second coupling of AVI, which is made for the need of Mochin for AVI of Beria, called the coupling of the bowing of the head, is only an incident and a nesting; that is, the upper AVI descend sometimes from their place above, from the beginning of the Parsa at the Chazeh of AA, where they have no connection to the second restriction, as above, and they come below the Chazeh of AA, to the place of YESHSUT, and they too are found included in the second restriction that is in the Parsa, and they too are therefore made into the discernment of VAK, like the Mochin of main part that are fixed in YESHSUT. For the upper one that descends to the place of the lower becomes like it, and through this YESHSUT were further diminished and come to the place of ZON, that is, below the Tabur of AA, meaning to the discernment of the Guf of AVI, which became VAK like the fixed YESHSUT, which end at the Tabur. And therefore YESHSUT have now descended to the very degree of ZON, for their Rosh has now become like the fixed Rosh of ZON, which stands from the Chazeh to the Tabur.
However, this is not to say that from YESHSUT a discernment of Guf is made literally like ZON, for a discernment of Rosh cannot become a discernment of Guf, for every Rosh indicates that it is the discernment of from below upward, and if so, even when they descend to the discernment of ZON they are also in the discernment of from below upward, that is, in vessels of Rosh. Rather, the intention is that their degree has become equal to the degree of ZON. And the main point of this discernment is that the discernment of their coupling Malchut — from having stood at the Tabur at the Sium of YESHSUT — now stands at the place of the Parsa beneath Atzilut, that is, at the place of the concluding Malchut.
And it follows that now too, YESHSUT with AVI became one Partzuf. For the whole matter of the division of AVI and YESHSUT is by force of the second restriction, which applies in YESHSUT and does not apply in AVI, as above; therefore, at the time of the descent of the bottom Hey from the Einayim of YESHSUT, they become one with AVI. Behold, for that same reason, now too, after AVI themselves have descended to beneath the Chazeh and received into themselves the discernment of the second restriction, there is no longer any division between AVI and YESHSUT, for AVI too are now in the discernment of the second restriction like YESHSUT, and therefore they become one Partzuf. In such a way that when AVI couple, they couple in the totality of YESHSUT, for YESHSUT complete them to the ten Sefirot of the Rosh, and the coupling is made upon the Malchut of YESHSUT, which is now found at the place of the Parsa beneath Atzilut, as above.
And you already know that the screen that brings out the level of AVI is the screen of phase two, that is, the level of SAG, and it follows that the screen of phase two is now included within the Parsa between Atzilut and Beria, and therefore the level expands to AVI of Beria. And you find that from this descent of AVI to the place of YESHSUT, the Parsa was turned from the discernment of the concluding Malchut that is in it and became the discernment of the Peh of the Rosh of the totality of AVI and YESHSUT, that is, the discernment of the coupling Malchut, which can now turn into the discernment of from above downward and bring out the ten Sefirot of the Guf, which are all the Mochin of BYA.
And there are here four discernments: the first, that they are the discernment of the Mochin of AVI, that is, covered Hassadim from the discernment of the GAR of Bina, in which there is no grip whatsoever for the externals, and therefore they are the discernment of fixed Mochin in which no diminution will ever occur, as above in the second reason for the fact that the coupling of AVI never ceases; see there. And therefore all these Mochin that are received in BYA from this second coupling of AVI are always permanent, without cessation, for the lower ones have no grip in them, for they are not diminished on account of the wicked, nor do they grow on account of the good deeds of the righteous.
The second discernment is that there is no Gadlut at all for YESHSUT and ZON of Atzilut from these Mochin, and they remain in the discernment of VAK without a Rosh as before. And the reason is that YESHSUT and ZON have no Mochin except from the discernment of revealed Hassadim in the illumination of Hochma; and since these Mochin of AVI are the discernment of covered Hassadim, and even worse, for there is not in them the discernment of the Mochin of the Mazal, which comes from AB SAG of AK, which lowers the bottom Hey and raises the AHP, which completes the ten Sefirot, but it leaves the bottom Hey in the Nikvey Einayim as before — for AVI themselves received the place of the fixed YESHSUT, as above, and the whole matter of their GAR is from their being the GAR of Bina — therefore YESHSUT and ZON still remain lacking NHY of vessels and GAR of lights as before, and they have nothing from these Mochin of phase two.
The third discernment is that for the need of AVI of Beria, they are complete Mochin, for the way of AVI of Beria is in covered Hassadim, like AVI of Atzilut, and not only that, but all the five Partzufim of Beria are in this discernment, and even ZON of Beria are like ZON that is included in AVI, which does not desire the illumination of Hochma, only covered Hassadim. But Yetzira and Assiya, which need revealed Hassadim, like YESHSUT and ZON of Atzilut, have no discernment of GAR from these Mochin, but only the discernment of VAK alone for the world of Yetzira, and the discernment of back to back for the world of Assiya. That is, like the example of ZON of Atzilut, who have no discernment of GAR from these Mochin, as above.
The fourth discernment is that these Mochin are much inferior to the Mochin of phase two that apply in Atzilut. For the Mochin of phase two of Atzilut, which are the Mochin of AVI in their place, although they are the GAR of Bina, which is the level of SAG, like the Mochin of Beria, nevertheless they themselves are clean of any restriction, and can ascend to the GAR of AA, which are the Mochin of AB, whenever they wish, for the second restriction begins below the Chazeh, as above. Not so these Mochin of the second coupling of AVI, which are already included in the Parsa, which is the discernment of the Malchut of Ima, who is not purified of the second restriction throughout the course of the six thousand years, and therefore they can never ascend to the discernment of Atzilut. And they are compelled to be found only beneath the Parsa, for the concluding Malchut is included in their Mochin, since the bottom Hey never descends from there, as explained. And now the words of the ARI before us will be well explained.
And this is what he says (in item 196), “But the second coupling of AVI, in the bowing of the head within ZA, clothed in him — then certainly this is not called a complete coupling.” And although only YESHSUT are clothed in ZON, and not AVI, for AVI descended only to the place of YESHSUT, nevertheless it is regarded that AVI too descended to the place of ZON, because AVI and YESHSUT became one Partzuf, and the coupling is made in the discernment of the Mochin of the upper AVI, that is, the Mochin of SAG, which are covered Hassadim. And he says that certainly this is not a complete coupling. For there is here no matter of the descent of the bottom Hey from the Nikvey Einayim, which completes the NHY of vessels and the GAR of Mochin, because they came to the place of ZON, which is below the Malchut of Ima, and therefore they cannot receive from the Mochin of the Mazal. And therefore, although they are Mochin of SAG, they are not regarded, with respect to YESHSUT and ZON, as anything but Mochin of VAK without a Rosh, for as long as the bottom Hey has not descended from the Einayim there are there only the vessels of HBD HGT, and the Mochin of HGT NHY, as is known. Thus this is not a complete coupling of GAR literally.
And this is what he says (in item 198), “Her NHY spread through the entire level of ZA, and her feet touch the screen and curtain that is between Beria and Atzilut. It follows that Ima herself touches Beria and illuminates herself there,” that is, as above, in the passage beginning “And it follows that now too.” For since AVI and YESHSUT became the discernment of one Rosh, and the coupling of AVI is made in the totality of YESHSUT, who stand at the place of ZON, it follows that the Malchut of YESHSUT is the Peh of the Rosh of the totality of AVI and YESHSUT, and since YESHSUT stands at the place of ZON, behold, their Malchut is at the Sium of the feet of ZON, which is the discernment of the Parsa between Beria and Atzilut. And this is what he says, “and it follows that her feet” — that is, the Sium of YESHSUT, where the coupling is made — that they touch the screen and curtain between Beria and Atzilut, as explained. And this is what he says, “It follows that Ima herself touches Beria and illuminates herself there,” meaning that this screen of phase two, on which this second coupling of AVI is made, to illuminate the Mochin to Beria, behold, this screen stands included within the Parsa between Beria and Atzilut. As above, in the passage beginning “And it follows that now too”; see there.
And this is what he says there (in item 199), “And then the drop that issues from AVI in their being clothed within ZA certainly does not return to ascend, the drop, to the Rosh of ZA, but descends into this screen of Beria, and gives them within Mochin to AVI of Beria,” that is, since the screen on which this coupling is made stands and touches the Parsa, which is the discernment of the concluding Malchut of ZA, from which the bottom Hey never descends, therefore it is not at all possible that ZA could receive anything from these Mochin, for they have already thereby gone out of the degree of Atzilut, and are not fit to illuminate except beneath the Parsa, in the Rosh of AVI of Beria. As above, in the fourth discernment; study it there well. And this is what he says, “certainly it does not return, the drop, to ascend to the Rosh of ZA.”
And this is what he says (in item 197), “It follows that there are two changes: the first is their descent from their degree, the second is their clothing within ZA,” that is, although from the side of the measure of the level that comes out on the screen they are equal to the Mochin of SAG of AVI, for both these and those come out on a screen of phase two, nevertheless they are very far from them, for there are in them two deficiencies: one, by reason of their descent from their degree, for with the descent of AVI to the place of YESHSUT, the Mochin are already found, relative to Atzilut, in the discernment of VAK without a Rosh, for YESHSUT need revealed Hassadim, and these Mochin are covered Hassadim, which suffice to be GAR only in the place of the upper AVI, as above in the second discernment. And the second deficiency is their clothing within ZA. For through this the Peh of the totality of AVI and YESHSUT descended to the place of the Sium of the feet of ZON, which is the Parsa between Beria and Atzilut, because of which every discernment of Atzilut departed from the Mochin, as just above, and they are fit only for the sake of the Partzufim of BYA beneath the Parsa.
And this is what he says (in item 200), “the secret of this second coupling of AVI, which reaches the screen of Beria and illuminates there, etc., for Keter of Atzilut is clothed in Hochma, and Hochma is clothed in Bina, and then Bina illuminates in Beria.” Behold, “is clothed” means “is concealed,” and he says that Keter was concealed in Hochma, and Hochma was concealed in Bina. For Bina became a complete screen that conceals Hochma so that she no longer illuminates in the world of Beria. And this is the main difference between the Mochin of SAG that Beria receives from the second coupling of AVI in the clothing of ZON, and the Mochin of SAG that illuminate in AVI in their place in the first coupling. For although the whole matter of the Mochin of SAG is in the secret of “for He desires mercy,” that is, that she chooses covered Hassadim, because she desires Hassadim more than Hochma, which is the secret of the GAR of Bina, as is known, nevertheless the Mochin of SAG do not conceal Hochma in the Partzufim of Atzilut, for two reasons. The first, because they are in AVI, who are found above the Chazeh of AA, where the matter of the second restriction does not apply, as above, page 1998, the passage beginning “The second discernment.” And therefore AVI can ascend to the GAR of AA whenever they wish, and there receive the light of Hochma. And the second reason is that this screen of phase two turns itself over at the time of the ascent of AVI to the GAR of AA, and receives Hochma to bestow upon YESHSUT and ZON. Thus the Mochin of SAG in Atzilut do not conceal Hochma. Not so in the second coupling of AVI for the need of Beria: the level of Bina that comes out on a screen of phase two becomes a complete screen, which conceals and rejects the light of Hochma so that it will not expand to Beria; and this is by force of the Parsa, in which the second restriction is fixed in the discernment of the concluding Malchut of Atzilut, which is included in this screen at the time of the coupling, as above, for the Peh of YESHSUT descended there. And therefore, beyond the fact that it is the nature of the level of Bina to desire Hassadim and to reject Hochma, there is added in it the force of the restriction from the bottom Hey that is included in the concluding Malchut of Atzilut, which is not permitted now to receive Hochma because of the restriction that is in her; and therefore Bina became an actual screen over Hochma, for Hochma is completely concealed from Beria by reason of those Mochin of the level of Bina. And understand this.
And this is what he says there, in item 200, “Certainly, even the light of Ein Sof is drawn there, only that it is not discernible except the light of the Bina of Atzilut, which becomes a screen and garment to everything that is above her,” that is, as explained, that not only does she reject the light of Hochma from her desire for Hassadim, like the level of Bina that is in AVI of Atzilut, but there is further added in her the force of the restriction and the Sium that is in the Parsa that concludes Atzilut, because of which she rejects Hochma through a higher force that is upon her. And therefore Bina became a complete screen that completely conceals everything that is above her, which are Keter and Hochma, and therefore although they are necessarily clothed within Bina, nevertheless their light cannot be revealed there in Beria.