Kısım 16 · Bölüm 9

Ari'nin Metni

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*I have already informed you that all the four worlds called ABYA are all made from the aspect of what was sorted from those seven kings alluded to in the portion of Vayishlach, these kings who reigned in the land of Edom. For after they reigned, they died and were nullified; and afterward they returned and were sorted, and then they endured.

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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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1ABYA, all of them are made from the discernment of what was sorted from those seven kings etc. And one should not object: surely nothing fell from the GAR of Nekudim to BYA, such that there would be any need to sort the GAR of Atzilut from them; so how does he say that the whole of Atzilut was sorted from the seven kings? And this you will understand through what has been explained in Part 7, page 513; see there throughout the continuation. For the matter of the seven kings that broke is the discernment of Gufim, that is to say, the discernment of the expansion from above downward out of the GAR of Nekudim. For the king of Daat is a Guf [body] to the Keter of Nekudim, which is called there the look of the Einayim of AVI; and the king of Hesed is the from-above-downward of the Rosh [head] called the Guf of Aba; and the king of Gevura is the from-above-downward of the Rosh called the Guf of Ima, etc. So that by reason of the breaking of the king of Daat, the posterior of Keter fell to the place of its Guf, that is, to the place where the king of Daat stands, and the king of Daat fell to BYA. And likewise by reason of the breaking of the king of Hesed, the posterior of Aba fell to the place of its Guf, which is the place where the king of Hesed stands, and the king of Hesed fell to BYA, etc., in this manner. See there. And behold, in this manner is also the order of their correction: that through the sorting of the king of Hesed, the posterior of Aba returns to the discernment of Aba; and likewise through the sorting of the king of Gevura, the posterior of Ima returns to Ima. For they are one discernment — a Rosh and a Guf that depend upon one another. Thus there is no correction whatsoever for the GAR of Nekudim except through the sorting of the seven kings out of BYA. And more than this: behold, in Atzilut every Sefira expanded into a Rosh and a Guf, as is known, for Atik became a Rosh and a Guf, and likewise AA, etc. And it necessarily follows that each and every Guf of the GAR was sorted from the seven kings; for the Guf of Atik is made from the Ketarim of the seven kings, and the Guf of AA from the discernment of the lower half of the Ketarim of the seven kings, and the Guf of Aba from the discernment of the Hochmot of the seven kings, etc. Thus even the GAR of Atzilut were sorted from the seven kings.
210) The most praiseworthy among them was sorted, and from it the world of Atzilut was made. And you should know that this order of the sortings — that whatever is most praiseworthy is sorted first in its whole level, and afterward the one inferior to it is sorted, etc., as brought before us — is said only of the discernment of the correction that was corrected on the part of the Emanator Himself, up to the birth of the soul of Adam HaRishon, that is, in the orders of their emanation from above downward. But after the birth of Adam HaRishon, when the worlds grow through the MAN that the lower ones raise from below upward, it is not so; for Atik of Atzilut emanated to AA of Atzilut before it attained, for example, the Gadlut of the Mochin of Shabbat. Thus the upper one is not obliged to grow in its whole level before it sorts something of the lower one, as the ARI gave us the rule above in item 7. Rather, the ARI speaks only of the fixed Mochin that are in ABYA.
And what he wrote, that the most praiseworthy was sorted in Atzilut, and the one inferior to it in Beria, etc., you will understand together with what has been explained in Part 6, page 406, the passage beginning “And behold”; see there throughout the continuation. For two discernments came out in Nekudim: Katnut and Gadlut. For at the time of the ascent of the bottom Hey to the Einayim of SAG of AK for the need of Nekudim, when the coupling was made in the Nikvey Einayim, the AHP came out of all the degrees and fell to the degree of the one below each of them, and there remained in each degree only GE alone — in such a way that the AHP of the Rosh fell into the internality of the GE of the Toch, that is, into HGT; and the AHP of the Toch fell to the GE of the Sof, that is, into NHY; and the AHP of NHY fell below the end of the legs, that is, below the end of the line of Ein Sof. As above in the words of the ARI, page 1893, item 5. Also it is known that these AHP that were lost from every degree are regarded only as the TNHY of the degree; for just as GE and Nikvey Einayim remain in the Rosh, which are KHB, so too the HGT down to the Chazeh [chest] remain in the degree — for the HGT are likewise the discernment of KHB, save that, by reason of their being only three Hassadim, the KHB received the names HGT, as is known. And it follows that the Tifferet is the discernment of Bina of the Guf. And therefore, just as the Bina of the Rosh divides into GAR and ZAT, so that only the ZAT of Bina went out of the discernment of Rosh, so the Tifferet divides into GAR and ZAT, and only the ZAT of the Tifferet fell outside the end of the legs, which are the bottom thirds of the Tifferet from the Chazeh downward, together with the NHYM. Thus these discernments of AHP that went out of every degree are none other than the TNHY from the Chazeh downward of that same degree.
And it is known that every degree that lacks the NHY of the vessels lacks the GAR of the lights. Therefore the ten Sefirot of Nekudim did not come out, from the beginning of their emanation, save in the discernment of VAK without GAR; and the Rosh, which is AVI, came out back to back, which is only the VAK of AVI, and likewise the ZAT. For the TNHY of the Rosh fell and became the discernment of ZAT, and the TNHY of the ZAT fell and became the discernment of BYA, which was then in the discernment of the vacant space, which is not fit to receive the light of Atzilut. As above in the words of the ARI, item 8. And they lack the NHY of the vessels and the GAR of the lights. And this emergence is regarded as the discernment of the Katnut of Nekudim. They are likewise regarded as anterior vessels, that is to say, as vessels fit to receive the light of Atzilut. And these vessels of the TNHY of the ZAT of Nekudim, which went outside and became BYA, as above, are the ones called the posterior vessels of these ZAT, because they are in the discernment of a vacant space and are not fit to receive the light of Atzilut.
And after this the NHY of AK rose as MAN to AB SAG of AK, and the illumination of this coupling brought the bottom Hey down from the Einayim to the Peh [mouth]; and because of this all the fallen TNHY returned to their degree as at first. Then the GAR of every degree came out, for the Parsaot that had separated between the Nikvey Einayim and the AHP were nullified; and then the seven kings too expanded into their TNHY, that is, into BYA, and the posterior vessels joined with the anterior vessels into a single degree. And since they descended to the place of the vacant space, they broke, front and back; and although the anterior vessels were fit to receive the light of Atzilut, nevertheless they too broke, because they were made and joined into a single degree with the posterior vessels that had become BYA and were not fit to receive the light of Atzilut, as written in Part 7.
And this is what he says, “the most praiseworthy among them was sorted in Atzilut” — namely those aforementioned anterior vessels, in which there was no breaking on their own account, but only by force of their joining with the posterior vessels, as above. Behold, they have now been sorted and have been separated from the posterior vessels, and from them all the Partzufim of Atzilut were made; and they are the most praiseworthy of them all, since they are fit to receive the light of Atzilut from their root, and now there is in them nothing at all of the admixture of the posterior vessels.
3And from the discernment inferior to the first was sorted and made the world of Beria. That is, from the posterior vessels of the ZAT of Nekudim, which are their TNHY that expanded below the end of the Parsa of Nekudim, into the place of the three worlds BYA, which were made from the vessels from the Chazeh [chest] downward of the TNHY of AK — for this expansion of the TNHY of Nekudim caused breaking also to the discernment of the vessels of Nekudim that were above the Parsa, called the anterior vessels, as above in the adjacent item. Study it there well.
And know that there are here, in the seven kings that broke, five discernments. The first discernment is the anterior vessels that came out at the time of the Katnut of Nekudim, which are more praiseworthy than all of them, for they are truly fit to receive the light of Atzilut, since they are all of them of the discernment above the Parsa, as above in the adjacent item; and they are the ones that were sorted first, and from them the world of Atzilut was made. And in the posterior vessels there are four discernments, one inferior to the other, for they are the discernment of YESHSUT, and of ZA and Nukva of the Guf [body]; and there is also in them the discernment of dross. For the bottom two thirds of the Tifferet are the YESHSUT of the Guf, that is, the ZAT of Bina of the Guf, which is called Tifferet; and they are the most praiseworthy of all the posterior vessels, since they are the discernment of Bina, upon whom, from the side of her own self, no restriction whatsoever applies — but because her ZAT are roots for ZON, she was diminished in that measure and went outside the Parsa. And for this reason she was sorted first of the posterior vessels, and from her the world of Beria was made. Yet certainly she is inferior to the first discernment, of the discernment of the anterior vessels, which became the world of Atzilut. And behold, two discernments have been explained: one, the anterior vessels, which became Atzilut; two, the bottom two thirds of the Tifferet, which went out below the Parsa and became the world of Beria.
The third discernment is the discernment of ZA of the Guf, which are the three Sefirot NHY that went out below the Parsa, and which are inferior to the discernment of the aforementioned two thirds of the Tifferet; for they need the illumination of Hochma, and they are the ones that suffer chiefly from the new Sium [end] of the second restriction, since they cannot receive the illumination of Hochma that is ascribed to them, being found in the place of the vacant space, as above in the adjacent item. And for this same reason their breaking is very harsh, at the time when they wished to expand with their illumination below the end of the Parsa. Therefore the vessels for the world of Yetzira were sorted from them.
The fourth discernment is the discernment of Malchut of the Guf, which is inferior still more than the aforementioned vessels of NHY, since she is close to the shells, as is written adjacent to this; and she is therefore reckoned the most inferior of all the posterior vessels, and from her the vessels of the world of Assiya were sorted.
The fifth discernment is the dross and the shells, which are not fit for anything at all — that is to say, that they cannot be sorted in the course of the six thousand years. For not all the levels that came out in Nekudim are able to return and be corrected now; for the inner AVI of Nekudim, which are the discernment of GAR of Haya that served in Nekudim, were concealed and cannot be corrected in the six thousand years. And likewise the level of Yechida will not be corrected in the six thousand years, for the Malchut of phase four was concealed in Radla [the unknown head], as is known. And it follows that those portions in the seven broken kings of Nekudim which belong to the reception of the light of the GAR of Haya and the light of Yechida have no sorting at all in the course of the six thousand years, and therefore they are regarded as dross that is not fit for anything at all — that is to say, that it is impossible to sort the sparks of holiness that are in them, in order to return and raise them to be vessels for their levels. Therefore they remained sunk in the shells until the end of correction, when they will then receive their correction; for then the Malchut will be revealed out of Radla, in the secret of the verse “the stone that the builders rejected has become the cornerstone.” And upon her the level of Yechida will be revealed, and likewise the level of the inner AVI of Nekudim will be revealed; and then the vessels of the seven kings that belong to these levels will be sorted. And after these have been sorted, the shells will remain entirely empty, without any sparks of holiness, and then they will be nullified, in the secret of the verse “He will swallow up death forever.”
And this is what he says (in item 11): “Even so, there remained mingled within them some small sparks of holiness, which are the secret of the eleven spices of the incense, which are destined to be sorted completely and to come out from within them, etc., in the secret of ‘He will swallow up death forever’” — namely, as explained, that they are the discernment of the kings that belong to the level of the inner AVI of Nekudim and to the level of Yechida, which have no revelation until the future to come, at the end of correction.

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