Kısım 7 · Bölüm 41
Ari'nin Metni
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- Daat is the first king to come out, and all seven were incorporated in him. You already know that the principal raising of MAN are the vessels that were already born in the world; hence, thus far, raising MAN was primarily through Daat that emerged in the world first. We have already explained that in the beginning, there was no need for MAN to AVI, only the ascension of the desire. When it is written that these seven kings were MAN, it does not mean that they drew Hassadim and Gevurot, since they have already been extended in the beginning. The evidence of this is that they returned AVI to face-to-face, and afterwards Hochma placed those seven kings in Bina. Thus, we cannot say that they were MAN to Bina. rather, it means that they placed them face-to-face to AVI through their raising of MAN, once they were already in Bina. Then they drew the Hassadim and Gevurot further as in the beginning. We shall return to the matter that after the light of Daat emerged and entered its vessel, it raised MAN and drew Hassadim and Gevurot in AVI. This is because Daat consists of Hassadim and Gevurot, and because the seven kings were incorporated in it at that time, it had the strength to lower Hassadim and Gevurot. However, since the rest of the kings do not raise MAN, since the emergence was still not to them, but to Daat, it is possible to lower complete Mochin only through ZON together. Therefore, what Daat lowered was the phases of Hassadim and Gevurot in the Rosh and upper AVI in the place of their Daat, resembling him, like him.
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And even though there is here in AVI of Nekudim only a screen of phase one, nevertheless it has already been explained at length in Part 6 that through the coupling of AB-SAG the bottom Hey descended from the Einayim and came to her place at the Peh, that is, to the Malchut of the Rosh. This is because in AB the bottom Hey is found in her place; therefore, when the illumination of AB was drawn there, it brought the bottom Hey down in Nekudim as well to the place of the Peh, and AVI returned to the Rosh. And know that when the bottom Hey, who is phase four, reached her place, she was corrected there in the screen as well, just as she is found in the Partzuf of AB, which is phase four of clothing and phase three of coarseness; for that same illumination of AB that brought her down to the Peh corrected her in its screen as well. Therefore ten Sefirot came out upon her at the level of Keter, as above.
However, the ARI wrote that Daat did not draw Mochin into AVI, but only Hassadim and Gevurot, whereas according to the above it should have drawn ten Sefirot at the level of Keter and Hochma, as was drawn in the Partzuf of AB. To understand this, one must know thoroughly the matter of the coupling face to face of AVI. Now it was explained above, in the words concerning Aba and Ima, that there are three degrees up to the coupling face to face: the first is back to back, which is the state of AVI of Nekudim at first; the second is face to back; the third is face to face. And you find that before AVI return face to face, they must first be in the state of face to back. And we already explained there that this state of face to back comes through the lowering of the bottom Hey from the Einayim to the Peh, for then AVI return to the Rosh and Aba attains the discernment of his face; but Ima is still in her posterior, that is, in the drawing of the light of Hassadim, for she chooses Hassadim more than Hochma, in the secret of “for He desires mercy” (as written on page 500, the passage beginning “Above”; study it there well). Only afterward, when the MAN of the discernment of ZON reaches her, her root from direct light awakens in her to bestow the illumination of Hochma upon those ZON that rose to her; and then she is compelled to break off her posterior and to couple with Aba face to face, and she bestows the illumination of Hochma upon ZON (as above, page 501, the passage beginning “The degree”).
With this you will understand why Daat draws nothing but Hassadim and Gevurot. For those MAN that AVI received from the Yesod of AK are the discernment of the Daat that couples AVI, for the Vav is Hassadim and the point is Gevurot, which are the discernments of ZON, as above; for it is for this very reason — that they are ZON and require the illumination of Hochma — that they couple AVI, as above. Hence they are the secret of the Daat of AVI. And since the entire obligation by which Bina is bound to draw the illumination of Hochma for these MAN is drawn only from the original bond of AVI — in that Bina of direct light draws the illumination of Hochma into Hassadim at the time she emanates ZON of direct light, as above — therefore even now she does not receive from Aba out of the discernment of his GAR [first three], but out of the discernment of his ZON, which are literally the illumination of Hochma in Hassadim, like the ZON of direct light, this being the measure that these MAN awakened her to draw from Aba. Thus the whole drop of the coupling of AVI face to face is no more than the discernment of Hassadim and Gevurot, which are ZON in Gadlut, meaning Hassadim in the illumination of Hochma, and not at all of the self of the light of Hochma and Bina. Understand and remember this, for it is the key to all the Mochin of ZON.
With this you will understand the five levels that came out here in AVI through the refinement of the screen, for they are the discernments of NRNHY of the Haya of ZON of Nekudim, and none of them is more than the discernment of Hassadim and Gevurot — not even the Yechida of the Haya.
For it was explained that the matter of the coupling face to face of AVI comes in two degrees, which are face to back and face to face. At first Aba is corrected in GAR, which is through the lowering of the bottom Hey from the Einayim to the Peh, whereby AVI return to the Rosh; yet this correction is still of no avail for Ima to turn her face to Aba, since by the force of her posterior, in the secret of “for He desires mercy,” she desires Hassadim more than Hochma, as above. Therefore AVI then stand face to back — the face of Aba to the posterior of Ima. Only afterward, when she attains the MAN of the Yesod of AK, does she turn her face to Aba, for the sake of correcting the MAN with the illumination of Hochma, as above. And you already know that even now, when she couples with Aba face to face, she nevertheless receives from him no more than the measure that these MAN require of him. You also know that the coupling by striking that was made upon the bottom Hey who descended to the Peh brought out ten Sefirot at the level of Keter, which is the light of Yechida of Hochma, as above. Therefore it is regarded that the drop of the coupling that reached the MAN through this coupling face to face is the discernment of the measure of the ZON of Yechida; for the ten Sefirot of Aba are at the level of Keter, which is the light of Yechida, and since Ima receives from Aba only as much as is needed for ZON, who are her MAN, this illumination that she receives is the ZON of the Yechida of Aba. And know that toward ZON itself it is the discernment of its own complete Yechida, and this is the ultimate greatness of ZON.
Now that level which came out in the coupling face to face of AVI upon the screen of phase four that is in the Peh — which is the level of the ZON of Yechida — is regarded as the Daat of AVI, since it is the principal cause that couples them. And it is no more than Hassadim and Gevurot: the ZA in it is the secret of the five Hassadim, and the Nukva in it is the secret of the five Gevurot. And all this is the discernment of the Rosh, that is, the discernment of the ten Sefirot that come out from below upward. Afterward they descend and clothe in the Guf from above downward, as is known — that is, in the very same measure that they clothed in the Rosh. And these ten Sefirot that clothed in the Guf are what is called the king of Daat. It is the first expansion of Nekudim, and it is the discernment of the Taamim of Nekudim.
And after the king of Daat broke, phase four in the Rosh was refined to phase three, which means that the bottom Hey rose from the place of the Peh to the place of the Hotem; the coupling came out upon the screen of phase three and drew a level of ten Sefirot up to Hochma, and the level of Keter vanished from Aba. It is therefore called the Guf of Aba. Consequently, now, when Bina couples with Aba, she draws only the ZON of Hochma, for the discernment of the five Hassadim and the five Gevurot no longer receives the light of Yechida from Aba, as above, since the light of Keter has already vanished from Aba; rather, they receive the level of Haya, which is the measure of the ZON of Hochma. It is therefore regarded that the five Hassadim and the five Gevurot, who are the MAN, and ZON, have now descended from the discernment of the Rosh of Aba, which is Yechida, to the discernment of the Guf of Aba, which is Haya. And their expansion from above downward into the discernment of the Guf is called the king of Hesed, which is the discernment of ZON of Gadlut in the light of Haya.
And when the king of Hesed broke, phase three in the Rosh was refined to phase two, in that the Malchut of the Rosh rose to the Ozen; ten Sefirot came out at the level of Bina and the level of Hochma vanished. It is regarded that the five Hassadim and the five Gevurot descended to the discernment of the Guf of Ima, which is the level of Bina, and they now receive only the measure of the ZON of Bina. The expansion of the ten Sefirot from above downward from this level is called the king of Gevura, which is the discernment of ZON of Gadlut in the illumination of Neshama. In this way, after the king of Gevura broke, the screen was refined from phase two to phase one, and ten Sefirot came out at the level of ZA from below upward. This is regarded as the five Hassadim and the five Gevurot going out to the discernments of the Yesodot of AVI; and from above downward into the discernment of the Guf, it expanded into the king of Tifferet in the upper third. And it is the discernment of Ruach-Nefesh of ZA.
Now it has been well explained how all five discernments, the NRNHY of Nekudim, are nothing but Hassadim and Gevurot, even the Neshama, Haya and Yechida among them; for even the Daat of AVI is nothing but Hassadim and Gevurot. It is only that the illumination it receives from the Keter of AVI is Yechida, the illumination it receives from the Hochma of AVI is Haya, and the illumination it receives from the Bina of AVI is Neshama.
And this is his statement: “After the light of Daat came out and entered its vessel, it raised MAN and drew Hassadim and Gevurot into AVI, for Daat is composed of Hassadim and Gevurot.” That is to say: just as the Daat that is in the Rosh — namely the MAN that AVI received from the Yesod of AK — has in it nothing but Hassadim and Gevurot, because Ima drew into it only the discernment of an illumination alone from Aba, after the manner of the illumination that is in the ZON of Aba himself from the light of Keter of Aba, as above — so too the expansion of this level of Daat into the Guf, which is called the king of Daat, has in it no more than Hassadim and Gevurot in the illumination of the Keter of Aba, for there is nothing in the Guf except what expands into it from the Rosh. It was also explained that this king of Daat is the first expansion of the world of Nekudim, which is called Taamim, and that all the levels lower than it are included in it, being nothing but a diminution from his level, as above. And this is his statement: “And furthermore, the seven kings were included in him, and therefore he had the power to bring down Hassadim and Gevurot, etc.” For the main generality of the Hassadim and Gevurot was drawn through the MAN of the Yesod of AK, and on its account AVI returned to a coupling face to face, as above. Therefore, even after it expanded from above downward to its place, to the Guf, to the king of Daat, it is still regarded as the cause of AVI drawing the coupling face to face; for Ima cannot return to the discernment of her posterior, so that the illumination of Hochma in it should not be cancelled. Hence the king of Daat too is reckoned as the discernment of MAN and as a cause for the maintenance and standing of AVI face to face.
Even so, when the king of Daat broke and phase four was refined, the whole coupling face to face of AVI was not cancelled at once, for the coarseness of phase three still remained in the screen; and it is known that the upper light couples with the screen also in the course of its refinement, according to the order of the degrees, and by this it brings out the remaining levels for the three kings Hesed, Gevura and the upper third of Tifferet. Therefore not all of their discernment of face to face vanished from AVI, but only the level of Keter alone, which is called the looking of the Einayim of AVI. There still remained in it the discernment of face to face of the level of Hochma, which comes out upon phase three of the screen, something that does not belong to the level of Daat. And this is his statement: “But since the other kings do not raise MAN, because their emergence had not yet reached beyond Daat, etc., therefore what Daat brought down was the discernment of the Hassadim and Gevurot in the Rosh of AVI, in the place of the Daat that resembles it, like it.” That is, as explained, not the whole discernment of face to face was cancelled, but only the level attributed to Daat, which resembles it, like it; whereas the face to face attributed to the remaining kings still remained in AVI, since they had not yet come out.
And this is his statement: “When the vessel of this king called Daat broke, then the Daat of the upper AVI also descended below, into the place of the Guf of AVI.” For the vanishing of the light of Keter is regarded, with respect to Aba, as the vanishing of the discernment of the Rosh in him. It is therefore regarded that the discernment of the MAN that stood in the Rosh of AVI descended to the discernment of their Guf — that is, to the level of Hochma lacking Keter. And this is because the screen was refined to phase three, which brings out the level of Hochma alone. And what he wrote, that the vessel fell into Beria, will be explained below.