Kısım 8 · Bölüm 92
Ari'nin Metni
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- The general rule that emerges is that all the souls included in Adam HaRishon, which are in the ten aforementioned Partzufim, from Zeir of Beria to the Nukva of Assiya, were divided into three aspects, as follows: the first aspect, the highest of all, is called Zihara Ila'a, which was taken from Adam HaRishon — the Klipot did not rule over it at all, but it departed from him because of the sin he sinned, and he did not merit it again until Chanoch, who is Metatron, came and took it, as is written by us in Parashat Kedoshim, in Sitrei Torah, page 83b — see there. It is the aspect of the five lights called Yechida, Chaya, Neshama, and Ruach, which are in the Ketarim of every single Sefira, of the ten Sefirot in each and every one of the ten aforementioned Partzufim.
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Bu şerh henüz tek tek maddelerle eşleştirilmedi — öğeler okuma sırasıyla gösteriliyor ve her birinin yanındaki numara, Ari'nin metnindeki maddeleri değil, notların kendisini sayar.
Bir maddeyle eşleştirilmedi
And these three phases that the ARI arranges here deserve extra contemplation, for they contain a great matter that encompasses and surrounds the whole of the wisdom, and therefore they must be understood with an original understanding. And first one must understand what is the cause and the factor in the sin of the Tree of Knowledge that brought about the division of these three phases in the soul of Adam HaRishon, such that phase one and phase three were lost from him, and only phase two remained in him.
And in order to understand this, one must recall all that was explained above (page 658, the passage beginning “And we need,” study it there well throughout what follows) concerning the three divisions that came out of the three phases of the couplings in the world of Nekudim, which are: the first coupling, that of Katnut; and the two kinds of couplings of Gadlut — the coupling of back to face, and the coupling of face to face. From the vessels that remained from the first two couplings, GAR of Atzilut were corrected: Atik, AA, and AVI, in an unceasing coupling. And from the vessels that remained from the third coupling, which is face to face, ZON were corrected, and all the Mochin of GAR that are not fixed, but whose coupling ceases, since they depend on the actions of the lower ones — for when they are worthy, they raise MAN [Mayin Nukvin] and cause Mochin in all the Partzufim of Atzilut, and when they are not worthy, those Mochin immediately vanish and depart to their root. Study it there well.
It was also explained there that the third division, from which the Mochin of Atzilut that are not fixed are drawn, itself divides into two phases: into a coupling complete but not entirely, and into a coupling complete entirely. For as long as the Mochin are not fixed, they are considered, on the one hand, a complete coupling, since those Mochin are fit for the birth of souls. But on the other hand they are considered not entirely complete, because they are not fixed, and they still depend on the actions of the lower ones. And the second phase is at the end of correction, when those Mochin will be fixed in the Partzufim, and then they are reckoned a coupling complete entirely. See there. But the Mochin of the first two divisions, although their coupling does not cease, are nevertheless considered an incomplete coupling, since they are not fit for the birth of souls, because they stand in the phase of back to face, and their coupling serves only to give life to the worlds. Study it there well, for it is impossible to double the length [of this discussion].
And you shall grasp here, in the three divisions that are in the ten Sefirot of Nekudim, and you shall find that they are one and the same matter as the three
phases that the ARI writes here concerning the soul of Adam HaRishon. For the first division, which is the phase of the three heads that came out in the Katnut of Nekudim — each one in the phase of Galgalta ve Einayim lacking AHP — namely: YESHSUT from the Tabur and above, and Keter of Nekudim, and AVI of Nekudim — these are similar to phase two of the soul of Adam HaRishon, namely, the phase of the Katnut in the vessels of the Ketarim, which is GE, in the lights of Nefesh-Ruach of Keter. And the Ketarim themselves, which are the heads, are found lacking GAR and their Mochin. And their nine lower ones — namely, the ten Sefirot of the body from above downward, which are reckoned the nine lower ones relative to the head called Keter — had not yet come out completely at that time of Katnut, as written in part 7; this is like the Ketarim of the soul of Adam HaRishon in phase two, where the Ketarim came out in the lights of Nefesh, and the Ketarim lack the nine upper ones from Ruach and above, and the nine lower ones did not come out entirely. Except that there is a difference in the Katnut itself: for in the Ketarim of Nekudim, the Katnut came out in Nefesh-Ruach, and only GAR is lacking; but in the Ketarim of the soul of Adam HaRishon, the Katnut came out only in Nefesh alone, and the nine upper ones are lacking — and this is because in Nekudim the bottom Hey rose to the Einayim, while in Atzilut the bottom Hey rose to the forehead, as is known.
And the second division in the ten Sefirot of Nekudim, which is the Mochin of the phase of back to face that were attained through the illumination of the Tabur, which lowered the bottom Hey from the Einayim and returned AVI to the head of Keter — so that all three heads attained the phases of their AHP of the vessels, and GAR of the lights. This division is similar to phase one in the soul of Adam HaRishon, called Zihara Ila’a, in which the Ketarim attained the nine upper ones of the lights in completeness, but were still lacking their nine lower ones. And so too there, in the ten Sefirot of Nekudim, only the Ketarim, which are the heads of Nekudim, were corrected from the Mochin of division two, but to the ZAT nothing yet arrived from these Mochin of back to face, as is known.
And the third division in the ten Sefirot of Nekudim, which are the Mochin that came out there upon the MAN of Vav and Nekuda, from which ZAT reigned and expanded into BYA, as is known — this is similar to phase three in the soul of Adam HaRishon, which is the completion of the nine separate lower Sefirot in every single Sefira, in the Partzufim of his soul that are in BYA. For the lights of the two heads in Nekudim then attained their phases from above downward, which are ZAT of Nekudim, that expanded until the end of Assiya.
And with this you shall understand that in Atzilut only the first two divisions came out — namely, the coupling of Katnut, of the rising of the bottom Hey to the forehead, in which only the light of Nefesh came out, which is division one; and the coupling of Gadlut, of the descent of the bottom Hey from the place of the forehead, which brought out the level of Keter in Atik, head and body; and the level of Hochma in AA, head and body; and the level of Bina in AVI, head and body — this being from division two of Nekudim, from the phase of the coupling of back to face, as above. These are reckoned in this — that they still lack the phases of their nine lower ones that they had at the time of Nekudim, namely the aforementioned third division. But in their Katnut, when the bottom Hey rose to the forehead, there was in them nothing but the phase of the Nefesh of Keter — the light of Nefesh coming out in the Keter of Keter of Atik, the light of Nefesh coming out in the Keter of Hochma in AA, and the light of Nefesh coming out in the Keter of Bina in AVI. This is exactly as in division one at the time of Nekudim, except that there, the Ketarim had the phases of Nefesh-Ruach even at the time of Katnut, because the bottom Hey rose to the Einayim, and two vessels remained in the Sefira of Keter, which are Galgalta ve Einayim, which are phase one, and therefore there is there the level of ZA, which is Ruach-Nefesh. But here, where the bottom Hey rose to the forehead, which is Galgalta, only the level of Malchut came out there — namely, the light of Nefesh alone. And afterward, in the coupling of Gadlut of Atzilut, when through the coupling of AB SAG the bottom Hey returned and descended from the forehead, the Ketarim of GAR of Atzilut attained their Nefesh, Ruach, Neshama, Haya, Yechida: for the Keter of Atik was completed with Ruach-Neshama-Haya-Yechida, and likewise the Keter of Hochma in AA was completed with Ruach-Neshama-Haya-Yechida, and likewise the Keter of Bina in AVI was completed with its own Ruach-Neshama-Haya-Yechida.
In this way, all the fixed Mochin in the Partzufim of Atik, AA, and AVI of Atzilut are nothing but the expansion of the Sefira of Keter alone, relative to how they were in Nekudim — where in Katnut only the light of Nefesh of Keter came out in them, and in Gadlut they attained all of Nefesh, Ruach, Neshama, Haya, Yechida that is in Keter. It follows that the whole of the ten Sefirot of Atik are only the Keter of Atik, still lacking its nine lower Sefirot. And likewise the whole of the ten Sefirot of AA are only the Keter of AA, lacking the nine lower ones. And likewise the whole of the ten Sefirot of AVI are only their Keter, lacking their nine lower ones. This is like division two that was in Nekudim, and like phase one in the soul of Adam HaRishon. For these nine lower ones belong to division three of Nekudim, namely from the MAN of Vav
and Nekuda, which are gradually being clarified until the coming of the Messiah, at which time the Partzufim of Atzilut will attain their nine lower Sefirot, and then the legs of Atzilut will expand until the end of Assiya — namely, as they were in division three at the time of the Melachim. This is called a coupling complete entirely, as above. And until then, their correction proceeds only by way of ascent, from the place of BYA to the place of Atzilut, and this too is not fixed, but depends on the actions of the lower ones.
Now let us understand the cause and the factor for the division of the soul of Adam HaRishon into three phases, of which phase one and phase three were lost from him, and only phase two remained in him alone — namely, only the light of Nefesh in the hundred Ketarim. For it was explained that the fixed Mochin in the Partzufim of Atzilut are nothing but the phases of Nefesh, Ruach, Neshama, Haya, Yechida of Keter in every Partzuf, but the nine lower ones of every Partzuf are lacking in them, because they have only from divisions one and two of Nekudim, and they lack division three, which is the MAN of the nine lower ones, as above. And it is known that ZON cannot receive those fixed Mochin of back to face, which are from division two, since even in Nekudim they had no part in them, and therefore they have only the Katnut of division one, and the Gadlut of division three, namely, only from the MAN of Vav and Nekuda. And how much more so the soul of Adam HaRishon, who is emanated from ZON — certainly the Gadlut of division two does not apply to him at all. It follows that both phase one, which is the completion of the nine upper ones of the Ketarim in him, and phase three, which is the nine lower Sefirot — both came out in him from division three, and both are from the phases of Mochin that are not fixed. And nothing is fixed in him except the Katnut that came out from the beginning of his emanation, which is the phase of division one, namely phase two of his soul, which is the lights of the Nefashot in his Ketarim.
In this way, all the Gadlut that Adam HaRishon attained on the sixth day until the afternoon — for he had already clothed AA of Atzilut, which is the light of Yechida by way of ascent, having then attained Ruach-Neshama-Haya-Yechida in the hundred Ketarim, called Zihara Ila’a — these are the Mochin destined to come to him on the Sabbath, from AK to all the ancients, which is the completion of the nine lower Sefirot in the hundred Partzufim, in the secret of Matei Raglin beRaglin [feet touching feet], which corrects BYA in their place, since the legs of Atzilut extend down to this world just as the legs of AK do, as above — all these, ZON clarified for him from the MAN of Vav and Nekuda. And this is what is meant by “only the light of Nefesh remained from those Ketarim” — namely, only phase two, but Ruach-Neshama-Haya-Yechida in the Ketarim, and all the more so the nine lower ones in the Partzufim — these were lost from him because of the sin of the Tree of Knowledge, since they belong to the phases of the MAN of Vav and Nekuda, which the lower ones can flaw, and whose Mochin are not fixed, as explained.
And it is known that the sin of Adam HaRishon caused a flaw in all the Partzufim of Atzilut, as the ARI writes, and as is written in the Tikkunim, that darkness was placed between the Cause of Causes and Keter (see Sha’ar HaPesukim [Gate of the Verses], Drush 2) — and this seemingly contradicts what the ARI writes in many places, that all the flaw the lower ones cause through their evil deeds does not reach GAR, which are AA and AVI, but only ZON alone, as he writes (Etz Chaim, Gate 11, Chapter 6). How then can it be said here that the sin of Adam HaRishon caused a flaw in all the worlds, so that the Nukva of Atzilut descended to Beria, and ZA to the Nukva, and likewise in all those above him, all of whom descended from their degree (page 673, item 79 — see there, and in Inner Light) — this shows that the actions of the lower ones do reach even GAR. However, there is a great discernment to be made here — namely, between the fixed Mochin and the unfixed ones. For when the ARI writes that the flaw the lower ones cause through their evil deeds does not reach GAR but only ZON alone, this is according to how Atzilut was fixedly corrected from the phase of the new MA, in which the level of Yechida came out in Atik, and the level of Haya in AA, and the level of Neshama in AVI — these having been corrected from the phase of division two,
as above, in which even ZON have no part there. And how much more so Adam HaRishon and all the souls of the lower ones, who come out only upon the MAN of Vav and Nekuda, as above — and therefore the actions of the lower ones do not reach GAR at all. And what is said here, that the sin of Adam HaRishon brought down the Mochin even from GAR, refers to the addition of the Mochin that came out upon the MAN of Vav and Nekuda, which ZON clarified and raised up to AVI, and so too AVI [raised them] further upward, etc. — as is known, that the Mochin of the lower one come from above downward, for there is no innovation of lights except from Ein Sof, and therefore they must first be revealed in the higher ones, and moreover, the essence of the light remains in the higher ones, and the lower one receives from it only the phase of a branch. It follows that all the Mochin that Adam HaRishon attained upon the MAN of Vav and Nekuda — the essence of those Mochin was revealed in the higher ones, since they therefore all rose above their fixed degree: at the time of the birth of the Neshama, AVI rose to AA, and AA to Atik, etc.; and at the time of the birth of the Haya of Adam HaRishon, AVI rose to Atik, and Atik rose upward into AK, and so on in this way. Now these Mochin that the higher ones attained, which were drawn from the MAN of Vav and Nekuda, are reckoned in them an addition, and they certainly depend on the actions of the lower ones — for they were not drawn for themselves but for the sake of the lower ones, upon the phases of the MAN that belong to the lower ones. And therefore, at the time of the sin of Adam HaRishon, when he cast down again this MAN that had been clarified on his behalf from Vav and Nekuda, and mixed them among the shells, he thereby caused the departure of these Mochin from upon the higher ones, and they all descended from their degree — for they had risen there by the power of the couplings that were upon this MAN, and they returned to their fixed degree in them, which is: the level of Yechida to Atik, and the level of Haya to AA, and the level of Neshama to AVI. For these Mochin, the actions of the lower ones do not reach at all.
However, ZON lost their Mochin entirely because of the sin of Adam HaRishon, and returned to the phase of Katnut, which is back to back, drawn from division one of Nekudim. And this is because they have no part in division two of Nekudim, from which the Mochin of Atik, AA, and AVI of Atzilut were drawn, as above. And even the Mochin of Neshama belonging to them are likewise drawn only from division three, namely from the MAN of Vav and Nekuda, which depend on the actions of the lower ones — and therefore all their Mochin departed entirely, at the time of the sin of Adam HaRishon, after he returned and mixed this MAN within the shells, as above. It follows that GAR of Atzilut, which are Atik, AA, and AVI, were not flawed at all by Adam HaRishon in his sin, since they are fixed. But to ZON he caused a flaw, since the Mochin all departed from them, and they returned to their Katnut, to the phase of back to back. And this is what is meant, that the evil deeds of the lower ones do not reach GAR of Atzilut, which are AA and AVI, at all, but only ZAT, which are ZON.
And there is one more very important principle to grasp here concerning the sin of Adam HaRishon. It is phase three in the soul of Adam HaRishon, which is the nine lower Sefirot in every Sefira of the ten Sefirot of every Partzuf of the ten Partzufim of his soul. Of these the ARI says that they dropped from him and fell into the depths of the shells. And we explained above (page 679, the passage beginning “And we find ourselves”) that these are the Nefesh, Ruach, Neshama, Haya, Yechida that he was fit to attain on the Sabbath from the phase of AK, since everything that stands to be collected is regarded as already collected. Now, although this is entirely true according to the matter, one may still ask accordingly: why did these souls fall into the depths of the shells, since they had not yet come out in actuality?
And therefore one must understand the matter from its source. Now you know that this third phase is drawn from the third division in the ten Sefirot of Nekudim, namely from the MAN of Vav and Nekuda that AVI received from the Yesod of AK, in the phase of the new light that descended from the coupling of AB SAG and broke through to the Parsa — meaning that it returned and annulled the boundary that had been renewed by the second restriction.
And the worlds returned to the first boundary of the first restriction, which is the point of this world. Therefore GAR and ZAT came out there and expanded in BYA down to the point of this world, and ended level with the legs of AK. Here came out the completion of the nine lower Sefirot of the ten Sefirot of Nekudim, as written above (page 684, the passage beginning “And the third division”), that relative to this, the five Partzufim of Atzilut are reckoned only an expansion of Nefesh, Ruach, Neshama, Haya, Yechida of the Ketarim, and lacking from them the nine lower ones of every Partzuf, as above. These are the phases of the ten Sefirot that expand into BYA, and end level with the legs of AK, as at the time of the Melachim before they broke — which is the secret of “until Matei Raglin beRaglin.”
And know that the sin of man in eating of the Tree of Knowledge is one and the same matter as the flaw that caused the breaking of the vessels. As the ARI writes (Sha’ar HaHakdamot [Gate of the Introductions], page 410, the passage beginning “And since he sinned” — study it there well): for the coupling is called eating, and since he sensed within himself those Mochin fit to come to him on the Sabbath, which are in the phase of Matei Raglin beRaglin as above, he did not wait until the Sabbath, but drew down those great Mochin of AK on Sabbath eve — namely, he drew the illumination of Atzilut down to the point of this world, because he wanted to reach his final perfection immediately, on Friday. And since he was not fit for this, he therefore cast down all these souls that he had drawn into the shells. This is entirely similar to the reign of ZAT of Nekudim, that since they expanded in their reign into BYA, and the vessels had not yet been further clarified, they therefore fell into the shells of BYA, as is well explained in part 7. This shows that the sin itself is the phase of the actual coming-out of the nine lower ones, in every Sefira of the ten Sefirot of every Partzuf that is in the phase of his soul — and therefore they fell into the depths of the shells. And their correction will not be completed until the Messiah son of David comes, and when they are completed to come into the world and be corrected, then the Messiah son of David comes.