Kısım 10 · Bölüm 44
Ari'nin Metni
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- When ZA and the two Tevunot rise up to the upper Bina, then ZA together with Binot is called "He." And the reason, with a preface we shall give you regarding the matter of inclusion, mentioned in many places, is that wherever the lower one rises above into the place of the upper one, being included there with him, the upper one stands in the discernment of Panim [face], and the lower one stands there in the discernment of his Achoraim [back]. And by this you will understand this matter, for this Tevuna comes out from the Achoraim of the upper Bina, and those Achoraim of Bina are names of Elokim, as is known, as is written, may it be explained, that all the Achoraim are names of Elokim.
İç Işık
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İç Gözlem, Sorular ve Cevaplar
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İç Gözlem yükleniyor…
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 although there are additional matters here in the Partzufim of Atzilut — for there, every lower one came out from the screen of the Tabur of the upper one alone, and there was only a single coupling there, and immediately the whole of the Gadlut [greatness/adulthood] came out through it. This is not so here in Atzilut, where there is the discernment of Ibur [impregnation] and nursing and Mochin in three degrees of GAR [first three], which are the NRN [Nefesh, Ruach and Neshama] of Neshama, and the NRN of Haya, and the NRN of Yechida. There is also here a partnership of three Partzufim in the coupling, in order to emanate a single discernment of the above discernments. And likewise every coupling includes two discernments, namely the coupling of Neshikin [kissing] and the coupling of the Yesodot. And there are many more additions; nevertheless, the order of their emanation follows those same paths that were explained regarding the Partzufim of AK, in the manner explained in the first order of cause and consequence, at the end of Part 6; study it there well. For all those paths apply here too, in the Partzufim of Atzilut.
However, there are additional matters here in the discernment of the rising of the lower one and its inclusion in the upper one, for because of the breaking of the vessels, which was in the upper Partzuf of Atzilut — namely, the ten Sefirot of Nekudim — there is a need here for the discernment of the vessel that raises MAN of the lower one to the upper one, as written in Part 9. And also for the discernment of Ruach [spirit] and the first MAN, as written in the Inner Observation. And the root of all these is that since the AHP of the upper one, at the time of its Katnut [smallness/infancy], fall and are laid in the place of the GE [Galgalta ve Einayim] of the lower one, therefore, at the time the upper one returns its AHP at the time of its Gadlut, the GE of the lower one, attached to those AHP, rises together with it; and therefore the AHP of every upper one are regarded as becoming the vessel that raises the MAN of its lower one. And at the first coupling upon this MAN, made when the upper one itself completes its Gadlut — namely in the Partzuf before the upper one — the discernment of the first Ruach comes out there upon this MAN of the lower one; but the MAN themselves are not yet fit to receive the form of Ibur, and therefore the upper one takes a double portion — its own portion, and the portion of the MAN of the lower one. And afterward, when the upper one descends to its place, it then couples by itself upon the MAN of the lower one a second time, and this time the MAN take the form of Ibur. And thus the upper one goes on measuring out to the lower one, through couplings the upper one arouses by itself from the times of its own Katnut, all the discernments — the NRNHY [NRNHY] of Nefesh, and the NRNHY of Ruach — that is, until it has removed to the lower one all the discernments that were in the first Ruach it received on its behalf while in the upper one of the upper one. And after this it ceases to beget entirely, in the secret of, “it had ceased to be with Sarah after the manner of women,” for it has already given it everything it received on its behalf at the first intercourse. And more than this — they must couple again with the upper one of the upper one, until all the upper Partzufim couple and receive new light from Ein Sof [infinity], and bestow it upon one another, until it reaches the lower one; and then the drop of the coupling lowers the bottom Hey from its Einayim and raises the fallen AHP, which are the secret of the new NHY [Netzah, Hod, Yesod], and then it receives the lights of GAR, and the lower one, too, becomes complete with the ten Sefirot.
Now, for this second rising of the lower one, to attain AHP and the Mochin of Neshama mentioned above, the lower one no longer needs the upper one to raise it as MAN; rather, since the lower one already has the reality of the level of Nefesh and Ruach, it can rise of itself as MAN. And not only that, but it is regarded that the lower one raises the upper one, too, as MAN, to the upper one of the upper one. For the lower one cannot receive its drop of the coupling from the upper one of the upper one except by means of the upper one, and therefore both must rise as MAN to the upper one of the upper one, in the manner that occurred the first time, for the sake of the Katnut of the lower one. And there the upper one receives the drop of the coupling from the upper one of the upper one, and gives it to the lower one. And this, too, is by two couplings — for while the lower one is still in the upper one of the upper one, the Mochin of the lower one cannot yet take form there, but only afterward, when they descend to their place, does the upper one give them to the lower one, through a second coupling face to face, and then the lower one receives them in completeness. And the reason the lower one can raise the upper one as MAN for its own need is that, since the lower one is attached to the NHY of the upper one in one wall, it follows that at the time this whole first Ruach finishes expanding within the lower one — that is, once it has received all the Mochin of nursing, in the secret of the verse, “the child grew and was weaned” — and the upper one has nothing more to give it, then the lack of influence that the lower one feels at that time is felt, to the same measure, by the upper one as well, for the two of them are attached to one another. And this is what compels the upper one to rise as MAN to the upper one of the upper one, in order to receive new influence for the need of the lower one. And therefore it is regarded that the lower one raises the upper one as MAN to the upper one of the upper one. Understand this well.
And it has already been explained that this whole order — the first intercourse, and the vessel that raises MAN, and the first MAN, and Ibur, nursing and Mochin, etc. — applies to every new discernment that the lower one needs to attain. See above, in the Inner Observation, Part 9, item 5. And we shall explain them in a general way, namely, in the general terms of the NRNHY of ZON. And you already know that all five Partzufim of Atzilut, with respect to the fixed Mochin within them, and in relation to ZON, have no more than the discernment of the level of Neshama, in general — for the first three Partzufim are the discernment of the inclusive GAR of Neshama mentioned above. Accordingly, ZA is not now, after the completion of its Gadlut, complete except in its first level. For at the first intercourse, while it was in the discernment of MAN in the upper one of the upper one — where it rose at the time its upper one, which is YESHSUT, received the Mochin of Gadlut for their own need — since the GE of ZA is attached to the AHP of YESHSUT, as above, it is drawn and rises together with them to the upper one of the upper one. There, then, was the first coupling upon the MAN of ZA, and the whole new level that came out there upon its additional MAN, attached to the AHP of YESHSUT, is called the first Ruach. ZA could not then receive them by itself, for its MAN do not yet take the form there of a vessel of reception, since it is in the upper one of the upper one, and no degree can receive anything except from the upper one adjacent to it. Therefore the upper one took them on its behalf. And when the upper one, which is YESHSUT, descended to its place with the MAN of the GE of ZA attached to its AHP, then a second coupling was made upon this MAN by the upper one, and then the MAN take the form of a vessel of reception: at first in the discernment of Nefesh of Ibur, and afterward Ruach, and afterward the whole of GAR together; and then it is born, and comes out, and clothes upon those AHP from outside them, and by that way it receives the NRNHY of nursing. And with this the first Ruach that YESHSUT received on its behalf in the upper AVI is completed, and then, in the secret of “the child grew and was weaned,” it has nothing more to receive from YESHSUT. Now, this lack in ZA also touches YESHSUT, and therefore YESHSUT arouses itself and rises as MAN and draws down for it the drop of the coupling that raises the fallen AHP of ZA, and then it acquires the completion of the ten Sefirot of vessels, which are the Mochin of VAK [six ends]. And after this both of them rise as MAN — YESHSUT together with ZON — to the upper AVI, and receive there the GAR of Neshama; and YESHSUT receives them and descends to its place, and bestows them upon ZA. And then ZA separates from YESHSUT, in a level of its own. And this is the first degree of ZA. For before attaining Neshama, it is not yet reckoned as a degree of its own, since it is attached to the posterior of YESHSUT, in the discernment of a Guf without a Rosh; and so long as a Partzuf has no discernment of a Rosh, it has no measure of existence of its own. And it follows that this whole order that is explained regarding ZA, from the time of its rising from BYA to the first coupling upon the MAN, and the second, and so on, until it attains its own Rosh, is only the discernment of the sorting of a single discernment of ZA — namely, that same discernment of GE that belongs to Neshama alone. And from this it is understood that in all these sortings made up to this point, there is not even the smallest part of the light of Haya. For the first point that was sorted and rose from the shells that are in BYA came by the power of the record of the GE of ZA that is attached to the fallen AHP of YESHSUT; and since the fallen AHP to which the GE of ZA is attached are only from the discernment of Neshama, and there is nothing of the discernment of Haya in them at all, how could they perform any correction whatsoever for the GE of ZA from the discernment of Haya, which are not attached to them and have no relation to them at all — for they are attached to the AHP of the discernment of Neshama of YESHSUT, and not to the AHP of Haya? Understand this well.
Therefore, when ZA goes to attain something from the discernment of Haya, it needs an entirely new beginning. And you must remember what was explained above, page 850, in answer 121, the whole order of the raising of MAN from below to above, and from above to below; study it there well. It is explained there that all that was sorted at the beginning of Atzilut from the Partzufim of Nekudim that were nullified and broken is a very small part — as explained at the end of Part 8 — being approximately only the discernment of the NRNHY of Nefesh; see there. Now, all those parts that have not yet been sorted, of the vessels and the sparks, lie captive in BYA, within the shells. And the records of all those parts lie in the Yesod of the Nukva of Atzilut. In such a way that everything nullified from the NHY of AK, and from the first three Partzufim of Nekudim, and all the Partzufim of ZAT of Nekudim, are all in the possession of the Nukva of Atzilut, so long as they have not been sorted and each one has not risen to its place.
Now, just as it was explained regarding the beginning of the correction of Atik of Atzilut, that the screen that was refined of Nekudim raised all the records, all of them, up to the Rosh of SAG of AK — since they are all included in Atik alone, because the upper discernment includes everything beneath it, as is known — and at first only the discernments of GE of Atik were corrected there, and all the rest descended from Atik in the discernment of dross to the degree beneath it; and afterward it rose as MAN a second time to AB and SAG, and received the drop of AB that lowers the bottom Hey from the Einayim, and raised its fallen AHP, and so on, until the Gadlut of Neshama of ZON, in the manner explained above — so now the same thing is done through the good deeds of the righteous. For through prayer and good deeds, they raise from the sparks of their souls to the Yesod of the Nukva of Atzilut, and she then raises, according to those MAN of the NRN of the righteous, the measure of MAN to ZA, and ZA to AVI, and so on, each to its upper one, up to the Rosh of SAG, and so on, until new light is drawn from Ein Sof, and the coupling is made upon the MAN that were included in the screen of the Rosh of SAG, and there comes out there a level of the ten Sefirot upon the MAN included there — and this level belongs to Atik, in the manner explained regarding the beginning of the correction of Atzilut; see there.
Now, not all the MAN that rose there to the Rosh of SAG were corrected there; rather, just as at the beginning of Atzilut, so here too, only the discernment of GE relating to Atik was sorted there from these MAN — namely, as much as belongs to the filling, to the building of its own Partzuf, from those MAN — and the rest was left in the discernment of dross, for the degree after it, which is AA. And afterward it rose as MAN a second time to AB and SAG of AK, and received the drop of AB that lowers the bottom Hey from the Einayim of that GE which it had already received, and then it attained GAR as well, and their fallen AHP. And the MAN that Atik received become a complete level of lights and vessels, in the discernment of the NRNHY of Haya. That is to say, if the measure of MAN raised by the souls of the righteous contained within them this measure of the discernment of Haya, it is likewise found that Atik, which is the upper Partzuf that receives the Mochin first, received within it complete NRNHY from the discernment of Haya — for everything depends on the measure of MAN raised by the souls of the righteous.
And likewise, with the return of the AHP of the MAN that Atik received, the discernments of the GE of the MAN relating to AA rose together with them, in the manner explained regarding the first order of the NRNHY of the Neshama of Atzilut as a whole. And they received there, in Atik, their Katnut, and descended to AA, to its place. And afterward that discernment of Katnut rose a second time as MAN to Atik, and received the drop of the coupling of AB, which raises its fallen AHP, and there receives the Mochin of GAR of the MAN, and comes with them to its place. And likewise, with the return of the AHP of the MAN that AA received, it raised together with them, to Atik, also the GE of the MAN relating to the portion of AVI. And they were corrected there, in Atik and AA, with the Mochin of Katnut, and came to their place, to AVI. And after this, this Katnut rose a second time as MAN, and received there the drop of the coupling of AB, and raised the fallen AHP of the MAN, and received there the Mochin of GAR belonging to them. And likewise, with the return of the AHP of the MAN relating to AVI, which rose to the upper one for the sake of GAR, the MAN of the GE relating to YESHSUT rose together with them as well, and received the Katnut. And the second time, they returned their AHP, and received the Gadlut. And it is found that all the Partzufim of Atzilut, from Atik to YESHSUT, have already received their whole portion from the MAN raised by the souls of the righteous — namely, the Katnut and Gadlut of the Mochin of Haya, called the NRNHY of Haya. But ZA has not yet reached the time to receive anything of these Mochin, until the time YESHSUT received the drop of the coupling of AB during their inclusion in AVI — for then they raised the fallen AHP of the MAN belonging to their portion, at which time the discernment of GE from the portion of ZA that it has within these MAN rose together with the AHP of YESHSUT to the Heichal of AVI, and received there the discernment of the first Ruach; but the MAN themselves received no form there at all, as above. Only afterward, when YESHSUT came from there to their place, did they couple upon that GE of MAN a second time, and then the GE of MAN receive the form of Ibur, and YESHSUT gradually measures out to it all five discernments of Ibur and of nursing, until they give ZA everything included in this first Ruach that they received on its behalf; and with this ZA grows in the discernment of the Nefesh and Ruach of Haya. And after this it rises a second time as MAN, and receives the drop of the coupling of AB, which raises the fallen AHP of the MAN, and receives the lights of GAR of Haya. And then ZA, too, is completed with the Mochin of Haya.
And you see how that whole order — the first intercourse, and the first Ruach, and so on — which applies to the first level of the NRNHY of Neshama, applies likewise to the NRNHY of Haya, without anything lacking from them. And so, too, with the NRNHY of Yechida. Understand this well.
Now, at first glance, these three levels of ZA — namely Neshama, Haya, Yechida, the inclusive ones mentioned above — have no connection with one another at all, since from their very beginning they came from different sortings, as above; and likewise in the ways of the coupling and the bonds from the lower one to the upper one, each one comes in an order of its own, as above. Nevertheless, they clothe one within the other: the Partzuf of Haya clothes in the preceding Partzuf of Neshama — but not all of it, only its NHY alone. And likewise the Partzuf of Yechida clothes, from its Chazeh downward, within the Partzuf of Haya. And thus all three of them are clothed one within the other.
And the reason for this is that it was explained that the beginning of the sorting for the MAN of the GE of the discernment of Haya of ZA is made through their attachment to the AHP of the MAN of Haya of YESHSUT; and therefore, when YESHSUT received the drop of the coupling of AB that lowered the bottom Hey from their GE of Haya, and raised the fallen AHP of their discernment of Haya, the discernment of GE of the MAN of Haya of ZA rose together with them, as above. And it is found, because of this, that ZA takes hold in the discernments of the NHY of the upper AVI, which are the level of Haya; and it is known that the NHY of the level of Haya clothe within the whole level of Neshama, which is the measure of YESHSUT. And likewise, when ZA attains the Katnut of the discernment of Yechida, which is the discernment of the GE, as said above, it takes hold in the NHY of AA, which clothe within the whole level of the upper AVI, and therefore they clothe, too, within the whole level of the Partzuf of Haya of ZA.
Indeed, in order to explain the matter properly, the words must be broadened. And first you must understand well the three discernments of the NHY of the upper one that connect with the lower one. The first: they are the NHY of the upper one, from the Chazeh downward, which the lower one clothes from their externality — they being the discernment of the vessel that raises MAN — and therefore the lower one connects and bonds with the upper one only through them. The second: they are the discernment of the NHY of the upper one that clothe in the Mochin of the lower one, in the internality of the lower one — coming from the discernment of the MAN and the screen of the lower one included in the upper one, in the discernment that corresponds to it, upon which the upper one couples. And it measures out through it the extent of the level that it gives to the lower one; and since this whole discernment of the screen and coarseness and reflected light has no place in the upper one, being a lower level than it, it therefore bonds with the lower one, and when the lower one goes out from there to its place, it takes with it all these discernments of the posterior — which are called NHY — and they become, with it, discernments of the garments of Mochin. The third: they are the NHY of the upper one within a single Partzuf, for every particular Partzuf is composed of five Partzufim — NRNHY. And these, too, come in the same order, in that the NHY of every upper one clothes in its lower one: for the NHY of the Partzuf of nursing clothes in the whole level of the Partzuf of Ibur; and the NHY of Neshama clothes in the whole level of the Partzuf of nursing; and the NHY of the Partzuf of Haya clothes in the whole level of the Partzuf of Neshama; and the NHY of the Partzuf of Yechida clothes in the whole level of the Partzuf of Haya.
Now, this third kind of discernment of NHY is an entirely different matter, for they are discernments of the ten Sefirot of Sium of the Partzuf itself, from each one of the five particular Partzufim within a single Partzuf. And they are measured according to the five discernments in the screen, upon which the upper one couples when it gives the five levels of NRNHY to the lower one. For in Ibur, where it gives it from the discernment of the coarseness of the root — which is the discernment of the screen of Keter — it is found that it has only the level of Malchut alone, called the level of the NHY, meaning the ten Sefirot of Sium, which is not fit to receive except from below upward, this being the discernment of the light of the female, whose meaning is that it receives and does not bestow. And therefore it is regarded as the discernment of a Rosh without a Guf on the side of the vessels, and a Sof [end] — namely legs lacking a Rosh and Toch — on the side of the lights; for that is the secret of, “his head is between his knees,” as our sages said. For on the side of the lights it is only knees, and on the side of the vessels it is a Rosh.
And afterward, at the time of nursing, the upper one gives it, in the discernment of the coupling, to the screen of coarseness of phase one, whose ten Sefirot, coming out upon this screen, are in the level of ZA — namely Ruach and Nefesh — called HGT NHY; HGT being regarded as the discernment of a Rosh on the side of the vessels, and the discernment of Toch on the side of the lights. Now, the discernment of the NHY of this Partzuf of nursing clothes in the whole level of Ibur, called the Partzuf of NHY, for the posterior of phase one, which are its ten Sefirot of Sium, are equal to the whole level of Ibur — for Ibur has nothing at all from the discernment of HGT.
And after this, at the time of the Gadlut of Neshama, the upper one gives it, in the discernment of the coupling, upon the screen of coarseness of phase two, whose ten Sefirot, coming out upon this screen, are in the level of Bina, which is the GAR of Neshama. Now this Partzuf already has Rosh, Toch and Sof in completeness, both on the side of the lights and on the side of the vessels. And the discernment of the NHY of this Partzuf, namely its ten Sefirot of Sium, clothe in the whole level of the Partzuf of nursing, because the Partzuf of nursing cannot receive anything at all from the discernment of the anterior vessels of the Partzuf of Gadlut, namely from its discernment above the Tabur; and therefore only the NHY of the Partzuf of Gadlut is equal to the whole level of the Partzuf of nursing.
And likewise, at the time of the second Gadlut of the Partzuf of Haya, when the upper one gives it, in the discernment of the coupling, upon the screen of phase three, only its NHY clothe in the whole level of the Partzuf of Neshama — again for the reason above, since the Partzuf of Neshama cannot receive anything at all from its anterior vessels from the Chazeh upward. And likewise, at the time of the Gadlut of the Partzuf of Keter, when the upper one gives it, in the discernment of the coupling, upon phase four of clothing — where the Partzuf of Haya cannot receive anything from its anterior vessels from the Chazeh upward — it is likewise regarded that the NHY of this Partzuf of Keter clothe in the whole level of the Partzuf of Haya. Thus the five particular Partzufim within the Partzuf are each necessarily divided into the discernment of anterior vessels and posterior vessels, which are the secret of the Samech and the Mem, as above; and the discernment of the closed Mem alone, of every Partzuf, can clothe in the lower one beneath it, whereas in the discernment of the Samech of every Partzuf, the lower one cannot touch it at all — meaning, it cannot nurse from it — because it does not have that screen, and that reflected light, fit to receive the great light of the upper one. But from the Chazeh downward of each one, where the discernment of the ten Sefirot of Sium of each one is, which is the discernment of the light of the female, whose meaning is that it receives and does not bestow — these can clothe one within the other, for every lower one can receive the great lights of the upper one from this discernment, namely from the discernment of below upward; for in this way the lights are found above all coarseness and screen, and this bond of the below-upward, by which every lower one nurses from the upper one, connects all five Partzufim within the Partzuf and makes them one. Understand this well.
And now let us come to the essence of the ARI’s own words here, from item 44 onward, for he laid down for us there the general rule: “Wherever the lower one rises above into the place of the upper one, being included there with him, the upper one stands in the discernment of face, and the lower one stands there in the discernment of his posterior.” The meaning is, as you know, that everything the lower one receives from the upper one, it receives only by way of a coupling, for the MAN of the lower one rise and are included in the screen of the upper one, in the manner explained regarding the Partzufim of AK, as above (page 891, the passage beginning “The lower one”). Except that here this is done either through the vessel that raises MAN, which is for the sake of the Katnut, or through the first MAN, by which the lower one can rise to the upper one by its own power, as above (page 820, item 17) — and this is for the sake of the Mochin of Gadlut. Now, this inclusion means that the upper one does not couple upon the screen and coarseness of its own discernment, but couples upon the discernment of the screen and coarseness of the discernment of the lower one that is included in it, as above (page 891, the passage beginning “The lower one”). And you should know that a great difference is always found between the upper one and the lower one in the discernment of the level; for even when the lower one receives from the upper one Mochin of Gadlut — for example, when YESHSUT rises and is included in the upper AVI to receive the Mochin of GAR of Neshama, which are from the discernment of coarseness of phase two — it is still far from the screen of AVI, which is from phase three of clothing, namely the HaVaYaH of AB in Aba, and the AhYaH of Yudin in the upper Ima; for YESHSUT is not fit to receive anything from the discernment of this level of AB, which is the light of Haya, since it has not yet even received the first discernment of the Katnut of the discernment of Haya, which is a discernment distinct from the very outset from the discernment of Neshama, as above (page 893, the passage beginning “And therefore”). And now YESHSUT has only the Katnut of the discernment of Neshama, and therefore it is fit to receive only from the discernment of the screen of phase two, which is Neshama, the discernment of the HaVaYaH of SAG. And it follows that AVI cannot couple upon their own screen, in order to give a level of Gadlut to YESHSUT, but couple upon the discernment of the screen and coarseness of YESHSUT that rose and was included in them, which is phase two; and through the coupling of AVI upon this screen, they bring out upon it the level of Neshama, which is the HaVaYaH of SAG.
And you must know that this difference of level, spoken of above between the upper one and the lower one, always applies, because the ladder of degrees never undergoes any change. For example, at the time YESHSUT are completed in the Katnut of Haya, and come to AVI to receive the GAR of Haya, which is the discernment of AB, it is then regarded that AVI have risen still higher than the discernment of AB, to the discernment of AA; and likewise, when YESHSUT rises and is included in AVI at a time when it already has the Katnut of Yechida, then AVI are already in a still higher degree. And so it is in all the degrees of upper and lower, for this is the order that emerged at the beginning of the correction of Atzilut — namely, Atik and AA in the discernment of Keter, and AVI in the discernment of AB, that is, in phase three of clothing, and YESHSUT in the discernment of SAG, that is, in phase two, and ZA in the discernment of MA, that is, in the level of ZA: Nefesh and Ruach lacking a Rosh. Now, all this, once it was emanated, never undergoes change again, for the reason explained above (page 658, the passage beginning “And you need,” and page 625, the passage beginning “And the choicest”); study it there well. Therefore, if any further degree is added to ZON, beyond the fixed Nefesh and Ruach, then a degree must necessarily be added to all the upper Partzufim above ZON, in such a way that the ladder of upper and lower never undergoes change at all. And therefore, when the lower one rises and is included in the upper one in the discernment of MAN, its MAN are always found one degree lower than the upper one; and therefore the upper one cannot give it from the measure of itself, but only from the measure of the screen and the MAN included in the lower one. And remember this.
And this is what he said: “Wherever the lower one rises to the upper one, being included there with him, the upper one stands in the discernment of face, and the lower one in the discernment of posterior.” For you know (as above, page 305, the passage beginning “And then the vessel turned its face”) that every lower discernment, relative to the one above it, is regarded as posterior. For phase three, in the place of phase four, is the discernment of posterior to phase four; and likewise phase two is posterior in the place of phase three, and so on in this manner; study it there well, the entire continuation. And it is therefore found that the discernment of the screen and coarseness and the level of Neshama that comes out upon them through the inclusion in AVI — which are AB and phase three — are regarded as posterior to the measure of AVI. And this is what is meant, that the upper one stands there in the discernment of face and the lower one in the discernment of posterior. For this level of YESHSUT is the discernment of SAG, and although YESHSUT is found included in AVI themselves, nevertheless this stated distinction does not change — rather, AVI are found, in their own discernment, in the discernment of AB, and the level of GAR of Neshama of YESHSUT stands there in the discernment of posterior to the discernment of face of AVI themselves.
And this is what he said: “For this Tevuna comes out from the posterior of the upper Bina, and those posteriors of Bina are names of Elokim.” Meaning, since the Katnut of YESHSUT that rose — namely, their level of HGT NHY — were drawn from and clothed the whole posterior of Bina, which are the hundred and twenty combinations of Elokim, this being the discernment of the Katnut of the screen of phase two, they are therefore not fit to receive, even in the inclusion of the coupling in AVI, more than the level of Neshama alone, as above. The level of Neshama is the discernment of posterior to the level of Haya of AVI, as above.
And you must know what the ARI writes further on, that there is a great difference between the posterior of the upper Bina and the posterior of the Tevuna. For although all posterior is the discernment of Elokim and judgments, because they are below the Parsa, still the root of the Katnut — namely, the discernment of the bottom Hey in the Einayim — does not depart from there entirely even at the time of Gadlut, as above (page 884, the passage beginning “And the reason”), and that is why it is called the closed Mem; study it there well. However, since the whole of the Chazeh downward clothes in YESHSUT, in their whole level of HGT NHY, it is found that even the HGT of YESHSUT are also in the discernment of the combinations of Elokim. This is not so with the posterior of AVI, where only the two thirds of Tifferet and NHY of theirs are included in the posterior — being only four Sefirot. And it has already been explained above that this whole stated discernment of judgment is measured and gauged upon the Chazeh of AA, where the whole Parsa of Atzilut is. Study it there well. And this is what the ARI means here: since the Tevuna comes out from the posterior of the upper Bina, and because of this the posterior clothes in all five extremities of it — namely from Gevura downward, for the light of Hesed is not discernible there at that time — this being the discernment of the fixed state of the screen of phase two, therefore even its level of Gadlut cannot receive more than the discernment of GAR of Neshama, phase two, which is the discernment of posterior to the light of Haya.
And this is what he said: “When this Tevuna is below, then the externals have a grip on her; but when she rises above and is there in the secret of the posterior of the upper Bina, then the externals have no grip on her.” Meaning, at the time of the Katnut of the Tevuna, when her whole level is HGT alone, and she is entirely below the Parsa, since the posterior of Ima clothe her, then the externals have a grip on her, because the force of judgment rides above the Tevuna in the secret of the Parsa. But when she rises and is included in the secret of MAN above, in AVI, and receives there the level of GAR of Bina, which stands there in the secret of posterior above the level of Haya of Ima, as above — she is then already in the discernment of GAR, and the externals have no grip on her, for the externals have no grip in the discernment of GAR.
And this is what he said: “And this is, ‘the Lord supports all who fall’; for when this lower Tevuna descends from behind Bina downward, then ZA, too, descends from its place, and so does the Nukva, and then all of these are called ‘fallen.’” For when the Tevuna is in Katnut, and her HGT NHY clothe below the Parsa of Bina, and they are all Elokim and judgments, as above, then ZON beneath her fall even further than she does, and therefore the externals have a grip on them. But when she receives the Mochin of Neshama from the upper Ima — these Mochin being the discernment of the Samech, for the Tevuna then attains the discernment of HBD HGT above the Parsa — then ZA and the Nukva, too, are raised; for the lights of GAR of Bina correct ZON even in their Katnut, in the secret of back to back, until their faces are revealed outward, and the externals no longer have a grip on them, as written in Part 6. And this is what is meant by her supporting them, etc., that they may be included one in the other — for the matter of the correction of back to back causes ZA and the Nukva to be included one in the other in one wall, as above in Part 6.
And this is what he said: “From the posterior of the four upper Sefirot of Bina, the four upper Sefirot of the Tevuna are made, in the discernment of her face; and from the posterior of the VAK of the upper Bina, the VAK of the Tevuna are made, in the discernment of her face.” The meaning is, as was explained above (page 896, the passage beginning “Indeed”), that there are three discernments of the NHY of the upper one, all of which are the discernment of posterior of the upper one; study it there well. Now here the ARI speaks of the second kind of NHY of the upper one, in which the whole discernment of the screen and coarseness of the upper one — in which the screen and MAN of the lower one are included, namely that same discernment of screen and coarseness that the upper one arouses within itself from the time of its Katnut — descends and becomes the garments of Mochin of the lower one, and clothes in the whole Partzuf of the lower one, within its internality; see there. And this is what the ARI says here, that the discernment of the posterior of VAK — namely the two discernments of NHY that YESHSUT received from AVI as garments of Mochin, which are the NHY of the Mochin of Ibur, and the NHY of the Mochin of nursing — these were, in the upper Ima herself, the discernment of the posterior of her VAK, for her VAK are, in truth, the discernment of VAK of Haya, and these VAK of YESHSUT that were included in her at the time of the coupling are VAK of Neshama, as above. Now, this posterior, relative to Ima, is the whole discernment of the face of the Partzuf of Ibur and the Partzuf of nursing of YESHSUT, for they are their garments of Mochin. And likewise, the posterior of the four upper Sefirot of Bina, namely the discernment of the NHY of Gadlut, that came out at the time of the coupling of the Mochin of Neshama of YESHSUT — which are, in AVI, the discernment of posterior to the discernment of Haya of theirs — are, in YESHSUT, their whole face. As has been explained.
And this is what he said: “Moses our teacher was included in these hundred and twenty combinations, etc., for Moses attained Bina, and he is in this discernment.” It has already been explained, the great difference between the posterior of the upper Bina — where the hundred and twenty combinations of Elokim belong only to her Chazeh downward, and are then divided into four times thirty, in the secret of, “the length of the curtain, thirty cubits, and the breadth, four cubits” — and the posterior of the Tevuna, where the hundred and twenty combinations of Elokim clothe also in her level of nursing, from Gevura downward, and are divided into five times twenty-four combinations, which are in the discernment of judgments, as above. And this is what is meant, that Moses our teacher was included in the hundred and twenty combinations from the discernment of four times thirty, which is the discernment of the upper Bina, and therefore in his Gadlut he attained the upper Bina.
For this is the rule, that everything depends on the measure of the Katnut: if the Katnut is from the discernment of the Tevuna, one cannot attain, even at the very completion of his Gadlut, more than GAR of Neshama. But when the Katnut is from the discernment of the upper Bina — namely the discernment of Nefesh and Ruach of Haya — one can merit, in his Gadlut, up to the GAR of Haya. Now, Moses merited the upper Bina, which is the discernment of the Bina of Haya. And this is because he had the measure of Katnut relating to the upper Bina, which are the four times thirty combinations of Elokim, as above.
And this is what he said: “When the posterior of the upper AVI expand within them, YESHSUT come to be in the discernment of the posterior of the names HaVaYaH and AhYaH of Yudin, in square, of theirs” (in item 52 here). And this is as above, for the level of Bina that YESHSUT receive in their inclusion in the upper AVI stands in posterior relative to the level of Hochma of AVI themselves, since the level of phase two is regarded as posterior to the level of phase three; see there. Now, the level of phase three is the secret of the HaVaYaH in the filling of AB, and Ima, who is the discernment of the Nukva of this level, is the discernment of AhYaH in the filling of Yudin — the two of which, together, in gematria, amount to ZACHOR. Now, the level of YESHSUT that came out in the inclusion there — where the upper Ima aroused her own phase two for its sake, which was in her from the time of Katnut, being the discernments of the Nekudot [dots] and the nine lower ones of hers, for these are from the discernment of the beginning of the refinement of the screen, called Nekudot, which is the discernment of the square and the posterior of the discernment of the Taamim [tastes] of the degree, as above (page 221, the passage beginning “For the expansion”) — this level is therefore regarded as being in the discernment of the square of the two names HaVaYaH and AhYaH of Yudin that are in AVI. These are DFK and KADMAT, the two of which together amount, in gematria, to 728. And this is an important allusion to the words of our sages, in the secret of, “yet these may forget” — that there was forgetting in the incident of the calf. Understand this.
And this is what he said: “However, the discernment of Elokim itself is not revealed in the face of her internality, but only in the face of the posterior.” Namely, as above: since the NHY of Ibur and nursing that receive from Ima are all below the Parsa of Ima, the posterior of Ima — which are from the discernment of VAK, being the hundred and twenty combinations of Elokim, from her Chazeh downward — clothe as garments of Mochin in the two levels of Ibur and nursing of YESHSUT, and become there the internality. It is thus found that the posterior of GAR of AVI, which are the discernment of the square of HaVaYaH and AhYaH of Yudin, become the face in the GAR of YESHSUT; and the posterior of VAK, namely the NHY of the two Partzufim of Ibur and nursing, which are the hundred and twenty combinations of Elokim, became the face in the VAK of YESHSUT alone, but not in the GAR of YESHSUT, where it is DFK and KADMAT, as above. And this is what is meant, that the discernment of Elokim is not revealed in the face of the internality of YESHSUT, which are GAR, namely HBD, called the internal Partzuf of YESHSUT, but they are revealed only in the posterior of YESHSUT, namely the two Partzufim of Ibur and nursing, which are called the posterior Partzufim of YESHSUT.
And he needed to make this precise a second time, because of what he said just before this: “When the posterior — namely these Elokim — expand from them to make the face of YESHSUT, hers and Israel Saba’s, they are the two squares of HaVaYaH and AhYaH.” This might seem, at first glance, to imply that the face of YESHSUT is drawn from the posterior of the Elokim of Ima, which would contradict what was said in item 47 here — that from the posterior of the four upper Sefirot of Bina, the four upper Sefirot of the Tevuna are made, in the discernment of her face, and from the posterior of the VAK of the upper Bina, the VAK are made in the discernment of the face of the Tevuna. That is, the four upper Sefirot of the Tevuna are made from the posterior of the four upper Sefirot of Bina, which are the squares of HaVaYaH and AhYaH, these squares becoming the face in the four upper Sefirot of the Tevuna — so how can he say here that the face of the four upper Sefirot of the Tevuna, which are the square of HaVaYaH and AhYaH, is drawn from the posterior of the VAK of Ima, which are Elokim? And so as not to err in understanding the statement, he continues and says: “However, the discernment of Elokim itself is not revealed in the face of her internality, but only in the face of the posterior” (here, item 54). And as was explained above, in the adjacent item, this is the rule: that the face of YESHSUT, which is the discernment of the Samech within them, is DFK and KADMAT, while the posterior of YESHSUT, which are the two Partzufim of Ibur and nursing within it, are the discernment of the Mem — now, the face of this posterior is from the hundred and twenty combinations of Elokim of Ima, as he elaborated above.
However, these words of his need explanation, for this expansion the ARI speaks of here is a matter of the descent of the judgments, from the MAN of YESHSUT. For you know that after YESHSUT attains its nursing, it rises as MAN to AVI, and receives there the drop of the coupling that lowers the bottom Hey from the Einayim and returns the fallen AHP to their degree, and then YESHSUT receives the Mochin of GAR through the second coupling, as above. Now, the whole discernment of the Katnut of YESHSUT is by the power of the bottom Hey in the Einayim, which is the level of phase one, where the Ruach clothes in the Galgalta, and the Nefesh in the Einayim, as is known; and it is then in the discernment of the hundred and twenty combinations of Elokim, for the Mochin of nursing, which are phase one, are the discernment of judgments and are called by the name Elokim. But they are the whole discernment of its face, for all the Mochin of nursing that it receives from Ima are from the discernment of the hundred and twenty combinations of Elokim of Ima — that is, from what the upper Ima bestows upon YESHSUT from the discernment of her own Katnut, namely from phase one. It is therefore found that now, when it rises as MAN to AVI, for the Mochin of GAR, its inclusion in the coupling of AVI causes it to receive the drop of AB that lowers the bottom Hey from its Einayim, and pushes the discernment of Elokim down from it, to the discernment of the Sium of the new AHP; then HGT become HBD, and the old NHY become HGT, above the Parsa — for the bottom Hey descended from them and came to the new NHY, which are the AHP that rose.
And this is what he means by saying, “When the posterior, namely these Elokim, expand from them to make the face of YESHSUT” — namely, that he is explaining how the discernment of the face of YESHSUT comes to be there in AVI, and he says that this is done “when the hundred and twenty combinations of Elokim, which are the discernment of the bottom Hey in the place of the Einayim, expand from them” — meaning that they descend to the new NHY attained there, and then the former HGT become HBD, which are the face of YESHSUT, called DFK and KADMAT, as above. And this is what is meant, that the two squares of HaVaYaH and AhYaH, which are the face of YESHSUT — namely their HBD — this is brought about by the descent of Elokim from them, namely through the lowering of the bottom Hey from the Einayim; for then the Elokim expand from them, and descend below into the new AHP, and then they attain their vessels of HBD, for then the vessels of HGT become the discernment of HBD — both in Israel Saba and in the Tevuna. And this is what the ARI wanted to teach us here.