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Ari'nin Metni
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- And therefore it said 'they shall shine' — they shall shine to others, for they take and give Mayin Dechurin and Mayin Nukvin. And this is like the example of the Yesod, which has these two aspects, in the secret of Yosef the Righteous and Binyamin the Righteous: this one is Mayin Dechurin, and that one is Mayin Nukvin. And of these two aspects, one is called radiance and the other is called sparkle. And this is what is said in the Zohar: 'the radiance and sparkle of the river that goes out of Eden,' which is the secret of the Yesod, called 'the river that goes out of Eden.'
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Indeed this is a very deep matter, and it is fitting to elaborate upon it, for without it the continuation of the ARI’s words will not be understood at all, in his explanation of the stars and the Mazalot and the sun and the moon that are revealed from within the Yesod. And it is already known that from the five discernments of the direct light — Keter, Hochma, Bina, Tifferet and Malchut — the five Partzufim [pl. of Partzuf] expand: Galgalta, AB, SAG, MA and BON, in each of which there are complete ten Sefirot. And nevertheless it is known that they do not thereby depart from their definition in the direct light; for the Partzuf Galgalta, which is Keter, although there are ten Sefirot in it, its essence is nonetheless the discernment of Keter; and so too AB — its essence is Hochma; and so too SAG — her essence is Bina; and so too Tifferet, which is MA — its essence is the discernment of Tifferet; and so too BON — its essence is Malchut. And as for each of them necessarily comprising ten Sefirot, these are only by way of inclusion from the upper ones and the lower ones; but the rule in the Partzuf is according to the definition of the direct light that is in it, whether Keter or Hochma and so forth, as above. It is also known that Malchut was concealed in the Radla [the unknown head], and there are in AA only nine Sefirot, lacking Malchut, and the Atara [crown] of the Yesod completes it to ten Sefirot. And so it is in all the Partzufim of Atzilut, as is known. And therefore the five discernments of the direct light are regarded, in the Partzufim of Atzilut from AA onward, as only KHB, Tifferet and Yesod, for Malchut was concealed.
And with this the five Partzufim of Atzilut are understood, in respect of the permanent Mochin in them: that Atik is the discernment of Keter of Atzilut; and AA is Hochma of Atzilut, and she is its essence, and it lacks the discernment of Keter of the direct light; and AVI are Bina of Atzilut, and she is their essence, and they lack the discernment of Keter and Hochma of the direct light; and ZA is essentially the discernment of Tifferet, and lacks the discernment of KHB of the direct light; and the Yesod lacks the nine first ones of the direct light. And know that this is always the definition of the five Partzufim; and though they should rise ascent after ascent, nevertheless their discernment will not change, for each of them always holds the definition of its essence and its own self in the direct light, as explained.
And it has already been well explained above in Part One the definition of each and every Sefira of the direct light: that Keter is the discernment of the root; and Hochma is the totality of the vitality of the emanated being; and Bina is the light of Hassadim; and ZA is the illumination of Hochma in Hassadim; and Malchut is the one that possesses the screen, in which the coupling by striking is made. (See there on page 5, the passage beginning “and the reason.”) And with this it is understood that the discernment of Keter and Hochma is found only in Atik and AA of Atzilut; but in AVI and YESHSUT and ZON there is nothing but the discernment of the light of Hassadim. For AVI are the GAR [first three] of Bina, which are the discernment of covered Hassadim, in the secret of “for He desires mercy”; and YESHSUT are the ZAT of Bina, that is, the roots of ZON; and ZA is the discernment of the illumination of Hochma; and Malchut was raised in Atzilut to the discernment of Yesod, as above, and it is the one that possesses the screen. And you find that there is no discernment of primordial Hochma from AVI onward, but only the discernment of the illumination of Hochma. And it is known that the discernment of Hochma of AA is the Mocha Stimaa [the concealed brain], and it does not shine below the Rosh [head] of AA. Thus all the Mochin from AVI onward are nothing but the illumination of Hochma in Hassadim, which are the discernment of the Mochin of AB of AVI, called Haya; while the Mochin of SAG, called Neshama, are the discernment of Hassadim alone, after the manner of the GAR of Bina. And it is known that in respect of permanence, the upper AVI have nothing but the Mochin of SAG, and Neshama.
And according to this one must understand: since YESHSUT are the ZAT of AVI, which are Tifferet and Yesod in respect of the five discernments, as above, then how were they emanated and became a Partzuf separate from AVI, and are also reckoned as the discernment of Bina? For the whole essence of these two lower discernments is not in Bina except from the inclusion of the lower ones in Bina, and not at all from the discernment of Bina’s own self, as above. And further one must understand: what is the definition of the direct light by which YESHSUT is to be defined, seeing that there is in it only Tifferet and Yesod alone; and it is known that Tifferet is the definition of ZA in respect of the direct light, and how is it possible for one document to be earned for two parties?
Indeed this too is to be understood from the order of the emanation of the ten Sefirot of the direct light. For it is known that Bina of the direct light was emanated with her posterior toward Hochma and her face toward the covered Hassadim, concealed from Hochma. And this too is reckoned, in proportion, as a discernment of going outside the Sefira of Hochma of the direct light, for her posterior brings her outside of Hochma. And it turns out that at the time when she began to emanate the Tifferet of the direct light, which is ZA — when she turned her face back toward Hochma in order to shine the illumination of Hochma into Tifferet — she thereby returned and became, together with the Hochma of the direct light, one Sefira of the direct light. And it turns out that Tifferet is what caused the return of Bina with Hochma into one Sefira, which is Hochma of the direct light; while Bina herself, from the very substance of her emanation, has no possibility whatsoever of uniting with Hochma into one Sefira — on the contrary, it is even against her nature. And therefore this Tifferet is defined as the bearer of the discernment of the illumination of Hochma, and not Bina herself. And consider the matter: although at that time Bina becomes literally the Hochma of the direct light, because of the removal of her posterior, as above, nevertheless she is not reckoned as the bearer of the illumination of Hochma, for the reason stated above; rather Tifferet is always reckoned as the bearer of the illumination of Hochma. And remember this.
However, in respect of the inclusion of the lower ones in the upper ones, there is found in her herself also the discernment of this Tifferet that is the bearer of Hochma. Indeed the discernment of the inclusion of this Tifferet is in Bina only at the time when she has the level of AB, that is, at the time when AVI ascend to the GAR of AA; and this is regarded as one and the same relation with the ascent of Bina of the direct light to the Sefira of Hochma of the direct light, when she was blended with her into one Sefira at the time of the emanation of the Tifferet of the direct light. For the GAR of AA are Hochma, and the level of AVI in their permanence is SAG, which is Bina. But while AVI are in their permanence, there is in them no inclusion at all of this Tifferet, which is the discernment of the bearer of the illumination of Hochma, for they are then in the discernment of the Bina of the direct light, whose posterior rejects Hochma, and there is in her no revelation whatsoever of this Tifferet from which she could be included; rather at the time of her ascent to the GAR of AA, which is Hochma — only then is the inclusion of this Tifferet revealed in her.
Now you will understand plainly the matter of the division of YESHSUT off from Bina, who are the upper AVI of the level of SAG. For Bina, who had already been included in this Tifferet that bears the illumination of Hochma, that is, at the time of Nekudim — now, in the world of correction, having been corrected in permanence only in the level of SAG, which is the discernment of Bina whose posterior rejects Hochma, she could not receive within her the inclusion of her two lower discernments from the time of Nekudim, which are Tifferet and Yesod, since they are bearers of the illumination of Hochma, while she is now clothed in the discernment of the posterior that rejects the illumination of Hochma. And therefore these two discernments, Tifferet and Yesod, were compelled to divide off from her and to come out in a separate Partzuf called YESHSUT. And therefore, when the time comes that she ascends to the GAR of AA and becomes Hochma, then these two discernments, Tifferet and Yesod, which are called YESHSUT, come and are included in her of themselves, just as they are included in her in the relation of the direct light at the time when she became one Sefira with the Hochma of the direct light. And this is the secret of what the ARI says, that at the time of the ascent of AVI to AA, YESHSUT become one Partzuf with AVI. For the whole difference of YESHSUT, that they should be a separate Partzuf, is because they are the discernment of Tifferet and Yesod that are included in Bina at the time when she is the level of AB, in whose inclusion AVI of the level of SAG have no part whatsoever, and for this reason they separated into a distinct Partzuf. It follows that at the time when she receives the level of AB, there is no longer any cause for YESHSUT to be a separate discernment by themselves; and they now become the Tifferet and Yesod that are included in the ten Sefirot of Bina in the level of AB, for then the discernment of the Tifferet that bears the illumination of Hochma has returned to be revealed in her.
And it is known that the level of SAG that is in AVI in respect of permanence is called by the name Samech, because their illumination is drawn only in their HBD HGT, which are six Sefirot, each one comprising ten, which in gematria is 60. And this is because in truth AVI are found beneath the screen of the Peh [mouth] of AA, and so they ought to have been VAK [six ends] lacking a Rosh; but since the GAR of Bina, which are covered Hassadim, suffer nothing from any restriction and judgment, being in the secret of freedom, they therefore do not feel at all the discernment of the screen and the restriction that is in the Peh of the Rosh of AA, which is the discernment of the Nukva in which the Mocha Stimaa was corrected; and she is still reckoned as though they had not gone out at all from the discernment of the Rosh of AA, as is known. And therefore she has only HBD HGT, down to the Chazeh [chest] alone, for only that far is the illumination of the GAR of Bina drawn. Not so from the Chazeh downward, where the discernment of NHY is: they are not completed by the covered Hassadim of the GAR of Bina, but need the illumination of Hochma; and therefore they already feel the discernment of the screen that is in the Peh of AA, and are reckoned as a discernment of going outside the discernment of Rosh, for the screen and the restriction of the Peh of AA rides upon them. And they have no correction except through the ascent of AVI to the GAR of AA, to the level of AB, when the NHY of AVI receive the correction that is necessary for them, which is the illumination of Hochma. And this has already been explained at length above. See there.
And now, you will find in the words of the ARI above (page 1528, item 61) that he explained the form of YESHSUT in the secret of the two crowns that are in them, which are the secret of the Yod that spread to here and to there, above and below, and became a Dalet. This revolves upon the discernment of their clothing of the NHY of AVI, whose essence is their two Yesodot. And it was explained there in the Inner Light, the passage beginning “river,” that the line laid across the breadth of the Dalet is the discernment of the Yesod of the upper Ima, which is wide and short, and the line set up along the length of the Dalet is the discernment of the Yesod of Aba, which is narrow and long. Study it there well. And of them he says there that this is the secret of the river that goes out of Eden, which is a river that spreads to its sides. See there. And you see how the discernment of YESHSUT and the discernment of the Yesodot of AVI are one discernment, and of both of them it is said, “and a river goes out of Eden.” Yet this must be understood: since YESHSUT is the discernment of the ZAT of AVI, as is known, how is it possible to equate them with the discernments of the Yesodot of AVI, seeing that there is a great difference between Tifferet, which includes VAK, and Yesod?
And the matter is that even after AVI ascend to the GAR of AA, and the Sefira of the Tifferet that bears the illumination of Hochma is revealed in them, nevertheless it is not bestowed upon the discernment of YESHSUT and ZON, who stand even then below the Peh of AA, except as the discernment of the illumination of Hochma that is measured by the measure of the Yesodot of AVI alone, and not by the measure of the Tifferet of AVI. And this is because, since they clothe the Yesodot of AVI, they cannot receive the illumination of Hochma of the Tifferet of the direct light of AVI from the discernment of its being by itself, but only from the discernment of its clothing in the Yesodot of AVI; for this is the rule, that every lower one receives only by way of the screen of the upper one.
And although at the time of the ascent of AVI to AB, YESHSUT become one Partzuf with AVI, as above, since they themselves are the Tifferet of the direct light that is the bearer of the illumination of Hochma, as above — indeed their unification into one Partzuf is not complete except when AVI rise to the GAR of Atik, where the lights are found clothed in the vessels according to their correction, so that the light of Keter is in the vessel of Keter and the light of Hochma in the vessel of Hochma. Not so at the time of their ascent to the GAR of AA, which is AB; for it is known that in AB the lights were exchanged, and the light of Hochma came into the vessel of Keter, and the light of Bina into the vessel of Hochma and so forth, until the light of Malchut into the vessel of Yesod. And therefore it turns out that in the ascent of AVI, who are the GAR of Bina, to AA, she is no longer reckoned as having returned to the Sefira of Hochma of the direct light, for in AB the degree of Keter descended to Hochma, and the degree of Hochma to Bina, as above. And for this reason there is no longer a complete revelation of the Tifferet of AVI within YESHSUT, until it returns to Bina to be with her literally one Partzuf, as above; rather, with regard to the reception of the illumination of Hochma they are still reckoned as two Partzufim, that is, that they are obliged to receive by way of the screen of the Yesodot of AVI, and the Tifferet of the direct light cannot be revealed in them themselves. Only at the time of the ascent of AVI to the GAR of Atik, when Bina attains the degree of Hochma of the direct light according to its correction, is YESHSUT revealed as the discernment of Tifferet and Yesod of the direct light of AVI themselves, and they become one Partzuf in all their particulars. And then YESHSUT are regarded as clothing the GAR of AA and becoming themselves the level of AB.
And the difference between receiving the discernment of Tifferet from the discernment of its being by itself, and receiving Tifferet from the discernment of its clothing in the Yesodot of AVI, is a very great distance, and it is this: for it is known that the Yesod of Aba is narrow and long, meaning that it is narrow and sealed off from the illumination of Hassadim, but that it is long in the discernment of Hochma, for in the discernment of Hochma it has no deficiency at all whatsoever; and nevertheless it makes a Sium [end] to the Partzuf of Aba, meaning that it does not pass on and draw the discernment of Hochma that is in it to shine further, for every Yesod is the Sium of the Partzuf, as is known. And at first glance this is not understood: since there is found in it no power of restriction and no deficiency in the discernment of Hochma, what then caused it to interrupt the drawing of its illuminations? And the matter is that the illumination of Hochma is not received by the Partzufim except through its clothing in the light of Hassadim, as is known; and therefore, since the light of Hassadim is entirely lacking in the Yesod of Aba, it cannot draw its illumination in the slightest, and the Partzuf was ended.
And therefore, at the time when the Yesod of Aba unites and couples with the Yesod of Ima — when it no longer has any lack of Hassadim, since the Yesod of Ima is short and wide, meaning short in Hochma but wide in Hassadim in great abundance — then the Yesod of Aba can draw its illumination of Hochma, for it has been completed in Hassadim by the power of the Yesod of Ima; and the illumination of Hochma of Aba is found clothed in the garment of Hassadim of Ima, and by this it draws its illumination to the lower ones. Indeed, since the Yesod of Ima rejects Hochma by the power of the discernment of the short that is in her, which is the discernment of a screen by the power of restriction, therefore the illumination of Hochma of Aba is not received except in the discernment of a path to pass through it alone, in the manner explained above (page 1406, the passage beginning “and this is what he says”) concerning correction 3 of the thirteen corrections of the Dikna [beard]. Study it there well. Which means that it is the discernment of the illumination of a Rosh alone, which has no expansion from above downward to the Guf [body]. And although from the Chazeh downward in the Guf is the place of the revelation of the illumination of Hochma, indeed there too it is received in this manner, that is, in the discernment of an illumination from below upward, without any expansion from above downward. And remember this.
Not so the discernment of Tifferet from the discernment of its being by itself, that is, in the upper AVI themselves, after they returned to the discernment of Hochma: this Tifferet has in it a complete expansion also from above downward, and is not at all in the discernment of a path to pass through it, like the discernment of Tifferet that is received by way of the Yesodot of AVI, as explained. For this matter of a path to pass through it comes by the power of the partnership of the Yesod of Aba with the Yesod of Ima; not so in the upper AVI themselves, where the Tifferet shines according to its correction, since they do not need the passage of their Yesodot. And this is simple.
And with this you will understand the great difference between the inheritance [Achsanta] and the two crowns. For the inheritance is the discernment of the GAR of Bina themselves, and at the time of their ascent to the GAR of AA, when they become Hochma, the discernment of the Tifferet in its being by itself shines in them, and then it shines in them also in the discernment of from above downward, and not only in the discernment of a path to pass through it. Not so the two crowns, which are the discernment of the river that goes out of Eden and spreads to its sides, as above (page 1528, item 61), which are YESHSUT that clothe the Yesodot of AVI, in the discernment of the Yod that spreads to here and to there, above and below, and becomes a Dalet, as above. They are compelled to receive by way of the Yesodot of AVI, and their illumination of Hochma is limited to the measure of the Yesod, which is only in the discernment of a path to pass through it, as explained.
And this is what he says, “the radiance and sparkle of the river that goes out of Eden, which is the secret of the Yesod, called the river that goes out of Eden.” The intention is to YESHSUT while it receives the illumination of Hochma of AVI; for even then there is still regarded in them the discernment of the river that goes out of Eden, which is the discernment of from the Chazeh downward of AVI, upon which the power of the screen of the Peh of AA rides, before the ascent of AVI to the GAR of AA, when they were reckoned as entirely lacking a Rosh, as above. And behold, so too now, after the ascent of AVI to the GAR of AA, when these NHY of AVI that are clothed within YESHSUT also receive the discernment of Rosh, that is, the illumination of Hochma — nevertheless the seal of the going out still rides upon them, for they do not receive except according to the measure of the Yesod, that is, the discernment of a path to pass through it, and they cannot receive from the discernment of the Tifferet of AVI in its being by itself above the Yesod; and therefore they are in the discernment of the river that goes out of Eden. For Eden, which is Hochma — that is, the upper AVI themselves, who ascended and became the GAR of AA — in them the Tifferet shines in its being by itself; not so YESHSUT, which went out of Eden like the Yesodot of AVI, for their reception is not higher in the slightest than the Yesodot of AVI, as explained. In such a way that the true one that goes out is only YESHSUT; yet they are called after the name of the Yesod of AVI, because they are measured by the value of the Yesodot: both at the time of their Katnut [smallness/infancy], that they should be lacking a Rosh like them, and at the time of their Gadlut [greatness/adulthood], to be in the discernment of a path to pass through it like them. And therefore, from the discernment of the internality of YESHSUT, it is called the river that goes out of Eden after the discernment of the Yesod of AVI. As explained.
And this is what he says (in item 76), “although the Yesod has these two aspects, and they are: Yosef the Righteous above, and Binyamin the Righteous within the female, etc., still there is in the Yesod itself, above, these two aspects.” For it was explained above that the discernment of the Tifferet that is the bearer of the illumination of Hochma is not received by YESHSUT and by ZON except in the discernment of the measure of the Yesod, which is the partnership of the Yesodot of AVI, that is, the narrow of Aba, which rejects Hochma from the lower ones because of the lack of Hassadim, and the short of Ima, who rejects Hochma by the power of restriction; for when the two of them are in partnership, they are found drawing into themselves the discernment of the Tifferet that bears the illumination of Hochma, but only in the discernment of a path to pass through it, as above. And therefore two discernments are regarded here in the bestowal of the Yesod. The first is the screens of the two Yesodot of AVI, both of which are found in the Yesod of ZA, and they are regarded as the Atara of Gevura, and as the discernment of reflected light, which raises nine Sefirot from below upward. And the second discernment is the discernment of the Tifferet that is the bearer of the illumination of Hochma, which is drawn from above, from the upper AVI, and clothes itself within the Yesod of ZA; and it is regarded as the Atara of Hesed, and as the discernment of the nine Sefirot of the direct light that is drawn from above downward. And these two discernments are found also in ZA himself, in his own Yesod; for the Mochin first come out in ZA himself, upon the discernment of the Nukva that is in his Guf, and therefore he must necessarily have the discernment of the screens of the Yesodot of AVI, upon which is bestowed the discernment of the reflected light that clothes the nine Sefirot of the direct light. However afterwards he bestows them upon the separated Nukva, and then the Yesod of ZA is regarded as the bearer of the Atara of Hesed, which are the nine Sefirot from above downward, that is to say, the discernment of Tifferet that is the bearer of the discernment of GAR, which is the illumination of Hochma. And the discernment of the Yesod of the female is regarded as the discernment of the screens that raise reflected light, which is the discernment of Binyamin. In such a way that there is the discernment of Yosef the Righteous and of Binyamin the Righteous in the Yesod of ZA himself. However, in general the Yesod of ZA is regarded as Yosef the Righteous, and the Yesod of the Nukva as Binyamin the Righteous. And of him Scripture says, “as her soul departed, for she died.” For the discernment of Binyamin that is in the Yesod of the Nukva is the discernment of the Nefesh of Malchut and all her vitality, since her whole essence is the raising of the reflected light; and therefore, when this discernment goes out from her, it is regarded as the going out of her soul from her. And it has already been explained that from this discernment she raises reflected light up to Hochma, and for this reason she is called the lower Hochma. As above.
And this is what he says (in item 79), “and there are in this firmament stars and Mazalot, the sun and the moon, etc.” Explanation: for it was explained above concerning the discernment of the five Partzufim of Atzilut — Atik and AA, and AVI, and ZA and Nukva — that they are the nine Sefirot of the direct light: Keter, Hochma, Bina, Tifferet and Yesod. And the essence of the Mochin is from AVI downward, which are: the lights of Hassadim from the GAR of Bina, and the illumination of Hochma from Tifferet, and the discernment of narrowness from Yesod. It was also explained that although the Partzufim change their discernment with the ascents, nevertheless they do not depart from their own definition in the direct light; and it turns out that even in the ascent of AVI to the GAR of AA, where they become Hochma, nevertheless their own discernment, which is the lights of Hassadim, serves in them as the essence, and the discernment of Hochma that is in them they receive through the inclusion of the Tifferet in them, which is the bearer of the illumination of Hochma, as above. It was also explained that the discernment of YESHSUT is one discernment with the Yesodot of AVI: both in Katnut, in which they are lacking a Rosh, and in Gadlut, in which they have the illumination of Hochma in the discernment of a path to pass through it, according to the measure of the Yesodot; but there is not in them the discernment of the Tifferet of AVI, which is above the Yesod by itself, and is not limited at all to be in the discernment of a path to pass through it. And likewise ZA cannot receive the discernment of Tifferet in respect of its being by itself, but only through the Yesodot of YESHSUT, which is in the measure of the Yesod, as explained.
And in these the bestowal of the Yesod of ZA is divided, for his bestowal includes all the nine Sefirot of the direct light, as above in the secret of Yosef the Righteous. And there is in it the bestowal of the GAR of Bina, which are the discernment of covered lights that were revealed through the inclusion of the Tifferet, as above; and these are what are called stars, which are the discernment of the souls that are born from the Yesod of ZA, which are literally the discernment of GAR. And they are called stars after what is said in the blessing of the seed, “look now toward heaven and count the stars,” etc.; and “look now toward heaven” indicates the discernment of GAR, which are called heaven in the secret of ZA; and then it is said, “so shall your seed be” — thus the souls too are in the discernment of GAR if they are drawn from there. And in this secret the discernment of the GAR of the souls of the righteous is called by the name stars. And understand this. And this discernment is called the inheritance of AVI, that is, their KHB.
However, the bestowal of the Yesod from the discernment of the two crowns — where the Atara of Hesed is the Tifferet that is the bearer of the illumination of Hochma, and the Atara of Gevura is the discernment of the two screens, the narrow from Aba and the short from Ima, together with the reflected light that they raise, which are called the discernment of the Yesod itself, as above — these are only the discernment of VAK in relation to the GAR of Bina, for they are drawn from the Tifferet and Yesod that are in them, which are VAK. And they are what are called by the name the twelve Mazalot, which are the VAK of the direct light and the VAK of the reflected light. And they are called Mazalot after the discernment of the narrowness that is in the Yesod, which is in partnership with the short of Ima; and this causes that it cannot be a receptacle for Hochma like the Tifferet that is in the discernment of the inheritance of AVI, but must be the discernment of a Mazal and a pipe, that is, the discernment of a path to pass through it alone. And therefore the Yesod is called by the name Mazal.
However, in the discernment of the souls that the Yesod begets, there is in them also the discernment of the Tifferet in its being by itself, which is called the sun and the great luminary. And likewise the moon, which is the discernment of the Yesod of the second discernment that is in it, which is called Binyamin; for there, in the inheritance of AVI, the Yesod stands beneath the Tifferet and does not limit it at all whatsoever, only that they are hidden in the souls and are not revealed in them explicitly. And this is because in the discernment of the inheritance even ZA himself is regarded as taking from them only a mere illumination, and not their own self at all, and all the more so the souls that he begets.
And this is what he says, “and from Tifferet and from Malchut, which are hidden, go out the sun and the moon, and this is from the side of the souls that are in it, etc.; so too in the Yesod, the souls of the righteous that are in it raise nine from above downward.” That is, as explained, that the souls receive also from the GAR of AVI, which are the inheritance, and therefore they raise for themselves nine Sefirot from above downward, that is, the nine Sefirot of the direct light. And since there is in them the discernment of GAR and the inheritance of AVI, they must necessarily also have the discernment of the sun and the moon, which are Tifferet and Malchut, only that they are hidden, since they have from there nothing but a mere illumination.