Kısım 10 · Bölüm 36
Ari'nin Metni
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- *And know that the three parts of Bina, which are Bina and the first Tevuna and the second Tevuna, are all a single Partzuf. It is found that when there was the first ibbur of ZA, who is then in the phase of three included within three as is known, it was in this first Tevuna, which is the first Hey of the name, since, as the three parts mentioned became a single Partzuf, this first Tevuna is found to be from the Chazeh downward of the whole of the Partzuf mentioned, and there is the place of the ibbur, which is the place of the belly, within which the fetus is born; but in the upper Bina there is no phase of pregnancy and ibbur.
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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.
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And the reason for the matter is because of the Parsa in the innards of AA, who is the Keter of Atzilut and is the essential one that encompasses the whole of Atzilut; and since his anterior vessels, which are GE, end at the place of his Chazeh, above the Parsa, the phase of the upper waters, the males, of the whole of Atzilut, is completed there; and from there downward, meaning from the Chazeh downward, they are regarded as the lower waters, the females — which is the distinction between the Samech and the Mem, as above. And you must understand well the great distance between the first six of every Partzuf and its NHYM. For you know that from the second restriction downward, meaning from the time that the bottom Hey rose to the Einayim, and the AHP went out beyond all the degrees, this lack is a lack that cannot be counted away until the completion of the whole of the correction. For although through the upper couplings of AB and SAG the AHP are returned and become new NHY in the Partzuf, through which it acquires the GAR of the lights, as is known, nevertheless this rise of the AHP is not regarded as a true fixture in the Partzuf, for they are regarded only as an added good, and moreover they come and go, and depend on the deeds of those below. And this shows that the descent of the bottom Hey from the Einayim is not regarded as a complete descent that leaves no flaw whatsoever behind it; for were it so, they would have had to remain in their purity absolutely, and the Parsaot between GE and AHP, which are the new NHY, would have had to be nullified entirely. But we see that although the bottom Hey descended from the Einayim, and the fallen AHP were returned to the Partzuf, nevertheless a Parsa was set between the GE and the AHP that returned to the Partzuf; which shows that the power of judgment that rested there at the end of the old NHY, which is at the mouth of the Chazeh, as above, has not yet been entirely nullified from there, but only suffices for the drawing of the Mochin of GAR, at which time the vessel of the phase of Galgalta becomes HBD, and the vessel of the phase of Einayim, which are the old NHY, become HGT, and the returned AHP now serve as the NHY of Sium. For they were purified of the bottom Hey and rose above the Parsa, and therefore upon these new NHY rest the forces of judgment and restriction of the Parsa that remains above them, and therefore they are called by the name of the closed Mem. Understand the matter well.
And besides what was said, there is yet another great lack in the closed Mem of every Partzuf. It is that the illumination of the one above does not reach there from the phase of his own self. For the illumination of every upper one, from the phase of his own self, is always found to end above the Parsa in the innards of his lower one. And this is for the reason that the whole connection and bond that every upper has with his lower, by which he is able to illuminate and grow him, is only in the anterior vessels of the lower, which are GE, in which the phases of AHP of the upper were with them in a single degree at the time of their fall, as is known. And it is found that at the time of the Gadlut of the lower, when his vessels of GE rose above the Parsa, to the phase of HBD HGT as above, and from the Parsa downward now stand his AHP, which became there the new NHY; and since these AHP of the lower were never with the posterior of the upper in a single degree — for at the time when the AHP of the upper were attached, in their fall, to the degree of the lower, the AHP of the lower were then in the degree beneath the lower — the upper therefore has no relation at all to them, and he is not involved with them when they join to the lower. And for this reason the NHY of the upper always end at the place of the Chazeh of the lower, and from there downward there spreads only a phase of mere illumination from the upper, and not the phase of the very self of the NHY of the upper. As the ARI writes above (Part 8, item 43), study it there well.
And it is found that the NHY of Atik, which illuminate and sustain the Partzuf of AA, end above the Chazeh of AA, and do not illuminate below the Parsa of AA; and therefore there is found the phase of the closed Mem of AA, which lacks the illumination of the root. And this is a very great lack. And for this reason even YESHSUT, who is the phase of SAG, is likewise regarded as the phase of VAK and is not regarded as GAR, like the upper AVI who are found above the Parsa of AA. And therefore the essential name of Samech and Mem of the whole of Atzilut is given only to AVI and YESHSUT: AVI are called Samech, in whom the whole Partzuf is regarded as above the Parsa of the whole of Atzilut; and YESHSUT are called by the name closed Mem, for their whole Partzuf is found below the Parsa of AA. And now the great distance between the upper AVI and YESHSUT has been explained.
And by this you will understand the words of the ARI (Etz Chaim, Gate 14, Chapter 1), where he says that the whole cause of the division of AVI and YESHSUT into two Partzufim is the screen of the Yesod of Atik. See there. Meaning, as explained, that the NHY of Atik cut off at the Chazeh of AA, and do not illuminate below the Parsa of AA, so YESHSUT are found lacking the illumination of the root. But it is necessary to understand what caused YESHSUT to clothe below the Parsa of AA, and why they did not go out above the Parsa, like AVI.
And the matter is that after AA was corrected in Gadlut, his Rosh was not corrected except for Keter and Hochma alone, and Bina went out from his Rosh and became the phase of the throat. And the reason for this is as above, that the phase of the bottom Hey in the Einayim is not entirely nullified. And even at the time of Gadlut, when through the upper coupling the bottom Hey descends from the Einayim and the Partzuf raises his AHP, nevertheless that phase of the bottom Hey which had been the ending point in his old NHY, by the secret of the Atara of Yesod, leaves behind it a great impression, even after these NHY rose and became HGT; and this impression is called the Parsa in the innards, as above.
And likewise in all the degrees of the Partzuf. And since the Partzuf of AA too went out in its Katnut by the secret of the bottom Hey in the Einayim, as is known, therefore even after his Gadlut was corrected, the impression of the bottom Hey remained, both in the Rosh and within. And this is the secret of the membrane that covers the sealed brain, which is the Hochma of the Rosh of AA. For through this membrane, the Hochma of AA too was divided into two phases: for HB that are in the sealed brain are the phase of the upper AVI, of the phase of the Rosh of AA, and the phase of Bina that went out is the phase of YESHSUT of AA, which becomes the phase of his throat. And this membrane that covers the sealed brain is the phase of the Parsa that separates between them, by the secret of the upper waters and the lower waters. And therefore only the Rosh of AA is regarded as a complete Rosh in Atzilut, because after it was corrected in his Gadlut, the bottom Hey is found to have descended entirely from the phase of his Rosh, and did not leave behind it any impression at all; for this membrane that covers the sealed brain is beneath his Rosh, and governs only the degrees below his Rosh, but a membrane and a Parsa cannot cause any diminution of the degrees above them, as is known. And therefore the Rosh of AA is regarded as clean of every impression of the bottom Hey in the Einayim. But his throat, which is the Bina that went out from the Rosh, has the membrane of the sealed brain above it, and therefore it does not have the law of a Rosh. And therefore the throat is regarded as being in the phase of a closed Mem, almost — which is the secret of the constriction of the throat. As is written in its place.
However, this throat of AA, which went out from the phase of his Rosh, for the reason that it is found below the membrane of the sealed brain, as above — nevertheless it is still regarded as the phase of a complete Rosh, in that it is entirely clean of the impression of the bottom Hey, even after its going out below the membrane of the sealed brain. For this is the rule: whatever is clean of every impression of a screen and coarseness is called a Rosh. And since it is known that the power of the restriction cannot affect the GAR of Bina in the least, for the reason that He desires mercy, and there was never any restriction upon the light of Hassadim, as is known — therefore the throat of AA, being the phase of the GAR of the Bina of AA, does not suffer and does not feel anything at all from this membrane that covers the sealed brain. And it is regarded, as far as it itself is concerned, as though this membrane were beneath it. And therefore, with respect to itself, the matter of its going out from the Rosh is not regarded as a going out at all, but is regarded by it as though it were still in the Rosh. And the whole matter of the going out from the Rosh, said of the phase of the throat of AA, applies only in the discernment of those below it, namely the ZAT of Bina of AA; for since they are the root of ZON as a whole, they need the illumination of Hochma, and therefore they feel the great diminution of the going out from the Rosh.
And this is what he says here in item 41: “There are two Ketarim in the throat of AA, where is the phase of the Bina of AA.” This is as above, for they are the phase of YESHSUT of the Rosh of AA, which, with respect to themselves, are a complete Rosh, and therefore became the two Ketarim of the upper AVI, of which Israel Saba became the Keter of Aba, and the Tevuna within it became the Keter of the upper Ima. And together they are the phase of Bina that went out from the Rosh of AA, which is corrected into the phase of the throat of AA; for with respect to those below, it necessarily has the matter of the power of diminution over the light of Hochma, because of this membrane that covers below the sealed brain, which darkens the light of Hochma; and for those below, who need the illumination of Hochma, it is no longer the phase of a Rosh, for from this phase the power of the Parsa already rides upon it. And understand this matter well: there are two discernments in the throat of AA, namely, that from the phase of the light of Hochma it is regarded as the phase of a Guf, and not the phase of a Rosh at all; but from the phase of the light of Hassadim it is regarded as an actual complete Rosh, without any change at all from the sealed brain itself — and therefore the throat became the two Ketarim of AVI.
And this is what he says: “There are two kinds of Hesed. One is the upper Hesed after Bina, whose place is at the heads of the shoulders of AA, before the spreading out and division of the two arms, and there is the place of the upper Hesed called the day of all days.” Its meaning is: you already know, by the secret of the ten Sefirot of direct light, that Hochma and Bina, at the time of their emanation, went out back to back; for the whole essence of the Sefira of Bina of direct light is the phase of the drawing of Hassadim within it. For after the Sefira of Hochma went out in all its completeness, Hochma was then aroused and drew the light of Hassadim (as above, page 5, the passage beginning “And the reason”); and this disparity of form that Hochma acquired at its end set it apart into a new phase, which is called the Sefira of Bina. Study it there well. And this is regarded thus: the Sefira of Bina turned her back to the light of Hochma, and does not wish to nurse from it its illuminations, but wishes for Hassadim, in the secret of “for He desires mercy,” as is known. This is the secret of the Yod and the Nun at the margins, which are opposite one another. But afterward, when Bina emanated ZA, she then turned her face back to Hochma, and received from it the illumination of Hochma within her own light of Hesed, which is regarded again as a new phase, called ZA. Study it there well. So that there are now two phases of Hesed here: one is the light of Hesed of Bina herself, as it is, at the time that she drew it — and this is the portion of Bina herself. The second is that same Hesed, by which she drew the phase of the illumination of Hochma from the Sefira of Hochma, and this is regarded as having gone out from Bina, for it is no longer of her degree — for her own degree remains as at first, namely, specifically in the light of Hesed alone, and in the turning of the face away from Hochma. And this is the whole difference between the GAR of Bina and the ZAT of Bina: for the GAR of Bina is her own phase, namely specifically the Hesed that is clean of all illumination of Hochma, which is called the turning of the posterior to Hochma. And the ZAT of Bina are the phase of ZON who are rooted in her, by virtue of her emanating them, as is known — that the root of the light always remains in the Emanator, and the emanated being receives only the phase of a branch from it. And therefore the ZAT of Bina are already ingrained with the need for the illumination of Hochma, like the true ZON.
But understand that there is yet a third phase here, which is the phase of Bina herself. For this Hesed that she drew in the turning of the posterior to Hochma is still not regarded as the very substance of her own phase in truth, for after all she is the self of Hochma, since in truth it is Hochma herself who drew that light of Hesed; but because every new phase rises to a name of its own, we therefore call this Hochma, which drew the light of Hesed, by the name Bina — and understand this well. And although this seems to be like a vessel alone, since she already drew the light in the turning of the posterior to Hochma, nevertheless, since the difference between the light of Hochma and the light of Bina is without end, the phase of the vessel within her is far more significant than the light within her, to the point that this light of Hesed that she drew is not regarded as the phase of her own self, but as the phase of her son, or the phase of the MAN within her. As above, in the words of the ARI (page 349, item 51). Study it there well.
Now you will understand the words of the ARI: “There are two kinds of Hesed; the first Hesed is after Bina, at the heads of the shoulders of AA, before the spreading out of the arms.”
His intent is to the Hesed that is within Bina, before it went out from her into the phase of HG of the body. This Hesed is in the turning of the posterior toward Hochma, as above. And therefore, in the Partzuf of AA, which is entirely Hochma, this Hesed of the throat, which is the Bina of AA, is found in the phase of the posterior of his Partzuf, namely at the back of the throat, which is the heads of the shoulders of AA. And know that the upper AVI, who went out at the level of Bina, meaning the Bina of MA, are for this reason also necessarily divided into the GAR of Bina and the ZAT of Bina; for the essence of every Partzuf is its upper phase, and since the upper phase of AVI is Bina, the law of Bina applies to them: in their GAR they are in the phase of the light of Hassadim, and in their ZAT they need the illumination of Hochma. And they go out from the first Hey of the inner HaVaYaH of AA, which is his Bina, called the throat, and therefore the throat is regarded as their Keter, as above. And therefore AVI were divided into two: the upper AVI and YESHSUT. For the difference between GAR and VAK is so great that the GAR of Bina does not go out from the phase of the Rosh, while the ZAT are already found beneath the membrane of the sealed brain, and are regarded as the phase of a Guf, as above — therefore, first a complete Partzuf was corrected from the GAR of Bina, and these are called the upper AVI. And after the upper AVI were corrected in all their completeness, the ZAT of Bina, which are YESHSUT, were corrected afterward. These are no longer regarded as the phase of a true Rosh, but as the phase of VAK, and even in their Gadlut it is regarded only that their HGT rose and became HBD, but true GAR they do not have — and this is because they are already in the phase of a Guf, meaning below this membrane of the sealed brain, which membrane does not act at all, neither upon the throat of AA nor upon AVI, since they are of the phase of the GAR of Bina; but it becomes a complete Parsa upon YESHSUT, namely the Parsa of the Chazeh of AA, for the reason that they are of the phase of the spreading of the light of Hesed outside of Bina, which is the phase of ZA, as above, and YESHSUT are the root to ZON, as above. And therefore their essence is from the illumination of Hochma, and therefore the Parsa darkens upon them, because of the impression of the bottom Hey that remains there even after its descent from the Einayim, as above.
And now the reason has been well explained, why the place of the Partzuf of YESHSUT was set below the Chazeh of AA, which is below the Parsa in his innards. For only the upper AVI, who are of the phase of the first Hesed, which is the phase of the GAR of Bina, namely the Hesed before it spread out from Bina outward into the phase of ZA — they alone can be found above the Parsa of AA, namely upon his anterior vessels, which are found above the Parsa. This is not so with YESHSUT, who are the Hesed of the second kind, which needs the illumination of Hochma, and therefore they suffer from the impression of the bottom Hey that remains even after its descent from the Einayim; and therefore their place is in the posterior of AA, namely from the Chazeh downward, upon which too the impression of the bottom Hey lies, but they cannot clothe above the Chazeh of AA, where there is no impression of the bottom Hey at all. Understand this. And with this you will understand the words of the ARI (in the aforementioned Etz Chaim, Gate 14, Chapter 1), where he explains there that the essential distinction between AVI and YESHSUT is that the revealed Hassadim have their place in YESHSUT alone, while the upper AVI are the phase of the concealed Hassadim. See there. And this is as above: since they are in the phase of the Hesed of the second kind, namely the Hesed that spreads outside of Bina, their essence is therefore the illumination of Hochma. But AVI, who are the GAR of Bina, which is the Hesed of the first kind, namely before it went out from the vessel of Bina — therefore the illumination of Hochma cannot be revealed in their HG, and they are always concealed Hassadim. Although they bestow the illumination of Hochma upon YESHSUT, and reveal the HG of YESHSUT, nevertheless they themselves remain in concealed HG, as the ARI says there — namely, like the GAR of Bina, as above. And see there also in Chapter 2.
And this is what he says: “And when it went out, Aba then became the phase of that Hesed, and Bina the phase of the throat, since it is the Bina of AA, etc.” Meaning: when the level of the Bina of MA, which are AVI, went out from the first Hey of the inner HaVaYaH, which is the Bina of AA — Aba became the phase of that Hesed of the first kind, which is the phase of the Hesed of the heads of the shoulders of AA, namely the phase of the Hassadim that are in the GAR of Bina, before they spread out and went out into the phase of ZON. And Bina, namely the upper Ima, became the phase of the light of the throat of AA, namely the phase of Bina in her own self, which is from the self of Hochma, as above — which is the phase of the vessel itself of Bina, that drew the light of Hesed, as above. Study it there well. And this is what he says: “Since the throat is higher than the Hesed, the light of the throat therefore clothes in that Hesed” — meaning, as explained, that the phase of the vessel of Bina is the phase of Hochma, and therefore the light of the phase of the vessel is higher without measure than the phase of the Hesed that vessel drew. And therefore Bina, who is the upper Ima, is made mainly from this light of the throat itself of AA, which is the phase of Hochma, and therefore the upper Ima is more significant than Aba, for Aba is the phase of the GAR of Hassadim that the throat drew; and Ima is the phase of the light of the throat itself, namely from the phase of the vessel, which is the light of Hochma — except in the measure of the VAK of Hochma, since she is in the phase of the posterior toward the light of Hochma.
And this is what he says: “This is the phase of the letter Yod, in which Hochma is revealed and Bina is concealed within it and is not revealed” — for the Yod is the upper Aba, who is the phase of the light of Hesed that the throat drew, of AA, and therefore it is the one revealed in the name HaVaYaH; but Vav, Dalet, which is the filling of the Yod, is the upper Ima, who is the phase of the light of the throat, from the phase of the Hochma that is within it, as above. And since this Hochma that is in the throat stands in the phase of the posterior toward the reception of the light of Hochma, but rather stands entirely for the drawing of Hassadim — the upper Ima is therefore concealed within Aba, in his interior, and is hinted at only in the filling of the Yod, and is not recognisable by herself at all. Understand this well. For the upper Ima herself does not wish to be recognisable, but this is by the secret that He desires mercy, and therefore she clothes within Aba. And with this you will also understand that the upper Ima took the VAK of the Hochma of BON. And this is for the reason above, that since she is of the phase of the light of Hochma that is in the throat, and this light is the phase of the VAK of Hochma, because of the power of the posterior that she holds, as above — she therefore took for herself to correct the VAK of the Hochma of BON. But the upper Aba is the Keter Hochma of the level of the Bina of MA, meaning the GAR of Bina, that is, the Hesed of the first kind.
And this is what he says: “But when the two arms of AA began to be revealed and to spread out, then Hesed clothed in Gevura, and from there YESHSUT went out; and then the matter was reversed” — meaning, when the Hesed of Bina was revealed from the phase of the spreading out to ZAT, namely the Hesed of the second kind that spreads from the GAR of Bina outward, which needs the illumination of Hochma, as above — “then Hesed clothed in Gevura.” For this is why the ARI calls it the second kind of Hesed: for the first Hesed, which is at the heads of the shoulders of AA, did not clothe in any Gevura or diminution at all; on the contrary, the light of Hochma that is in the throat spreads out within its interior, except that it is not revealed, for the reason that He desires mercy. But this Hesed of the second kind, which is after it spread out and was revealed from the GAR of Bina outward, in the phase of the arms, which already need the illumination of Hochma — therefore that Hesed is found clothing in Gevura, meaning that the power of the Parsa applies upon it. And it is lacking from the Hesed of the first kind, which is the phase of GAR, in which Ima is concealed, by the secret that He desires mercy, as is the nature of Bina from the phase of her GAR. This is not so with the Hesed of the second kind, which is of the nature of Bina, of the phase of her ZAT, whose nature is to be revealed, meaning to reveal the Hassadim in the illumination of Hochma.
And this is what he says: “And then the matter was reversed, for Aba is more concealed and hidden than Bina” — meaning, just as the nature of the GAR of Bina is to cover Hochma, by virtue of He desires mercy, so, in the reverse, Bina of ZAT, whose nature is precisely to reveal the illumination of Hochma for the sake of ZON, since she is the root of ZON, as above. And the nature of this revealing within her is the very act of her clothing in Gevura, for by this she loses the phase of the GAR within her, which is the Hesed of the first kind. And therefore, in the Hey of HaVaYaH, Ima is revealed.
And this is what he says: “After the arms of AA spread out, then the phase of AVI was revealed.” Its meaning is that the names of HB were therefore changed to the phase of AVI, because Hochma brought Bina outward, for the sake of the correction of ZON, and Hochma herself was corrected as a kind of male and female, as above. This revealing is mainly in YESHSUT, who went out — meaning, below the Parsa of AA — for the sake of the correction of ZON in the Mochin of nursing, as above in the words of the ARI. But the upper AVI did not go out at all, and therefore they remained in their first names, Hochma and Bina. And this revealing came about only after the upper AVI were completed, as is known. And therefore he says that afterward they were found to be AVI, meaning, from the phase of what corrects ZON, that is, after the correction of YESHSUT. But the upper AVI do not correct ZON, since they are a third degree from them. And this is what he says: after the arms of AA spread out, then the phase of AVI was revealed. Understand this, for there is no need to elaborate further.