Kısım 16 · Bölüm 15
Ari'nin Metni
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- A second matter was also explained: that the most praiseworthy discernment of all of them, which is the Atik Yomin of Atzilut, was sorted at the beginning of everything; and while it was being sorted for the need of Atik Yomin, no other discernment was being sorted at all. And at the completion of the sorting of the portion of Atik Yomin, then began the sorting of the portion of AA; and likewise in this manner, until the completion of the sorting of the entire world of Atzilut. And after the completion of the sorting of the entire world of Atzilut, then began the sorting of the world of Beriah, in the order of the Partzufim in it, in the manner that we explained in Atzilut; and likewise in this manner it was afterward in Yetzirah, and afterward in Assiyah. And also this second matter is in the general, and in the particular, and in the particular of the particular.
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Sorular 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
However, at first glance one might wonder at this rule. For it holds well with respect to the five particular Partzufim in each world; but in the particular of the particular, that is, the five Partzufim that exist in each individual Partzuf, we find that the lower one is sorted first. For the five Partzufim of ZA, which are called Ibur [impregnation], nursing, the first Gadlut, the second Gadlut, and the Partzuf of Keter — behold, at first the lowest Partzuf was sorted, which is the Partzuf of Ibur, and afterward the Partzuf of nursing, and last the Partzuf of Keter was sorted. Behold, the lower one was sorted before the upper one.
However, we must remember here the inverse relation between vessels and lights, which the ARI brings in Etz Chaim, Gate 40, Chapter 6; see there. For in the vessels the upper ones grow first, whereas in the lights the lower ones enter first, and last the upper ones enter. For at first the vessel of Keter of the Partzuf grew, and in it the lowest of the lights clothes, which is the light of Nefesh; and it is found that the light of Nefesh is clothed in the vessel of Keter. And afterward the vessel of Hochma grows, and then the light of Ruach descends and clothes in the vessel of Keter, and the light of Nefesh that was in the vessel of Keter descends from there to the vessel of Hochma. And afterward the vessel of Bina grows, and then the light of Neshama descends and clothes in the vessel of Keter, and the light of Ruach descends from there to the vessel of Hochma, and the light of Nefesh that was in Hochma descends from there to the vessel of Bina. And afterward the vessel of ZA grows in the Partzuf, and then the light of Haya descends and clothes in the vessel of Keter, and the light of Neshama descends from there to the vessel of Hochma, and the light of Ruach that was in Hochma descends from there to the vessel of Bina, and the light of Nefesh that was in the vessel of Bina descends from there to the vessel of ZA. And afterward the vessel of Malchut grows in the Partzuf, and then the light of Yechida descends and clothes in Keter, and the light of Haya descends from there to the vessel of Hochma, and the light of Neshama that was in the vessel of Hochma descends from there to the vessel of Bina, and the light of Ruach that was in the vessel of Bina descends from there to the vessel of ZA, and the light of Nefesh that was in the vessel of ZA descends to the vessel of Malchut. And now it is found that every light is clothed in the vessel that is attributed to it. See there.
And according to this it is found that the rule the ARI states here — that the uppermost one of all was sorted first — is said only of the vessels of the Partzuf, and not of the lights; for in the lights it is the reverse, as above, that the lowest of all enters the Partzuf first. And it is found, in truth, that the Partzuf of Ibur is fit to be sorted first, being the discernment of the vessel of Keter of the whole Partzuf, and it is regarded as a lower Partzuf now only in relation to the lights, for there is in it only the light of Nefesh, which is the lowest of the lights NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida]. And after this the Partzuf of nursing was sorted, together with the sorting of the vessel of Hochma, and then the light of Ruach, which is called nursing, descends and clothes in the vessel of Ibur, which is the vessel of Keter, and the light of Nefesh that was in the vessel of Keter descends to the vessel of Hochma; and it is found that now the Partzuf of Ibur, which is the light of Nefesh, is in the vessel of Hochma, and the Partzuf of nursing is the light of Ruach in the vessel of Keter. And afterward the Partzuf of the first Gadlut is sorted, that is, together with the sorting of the vessel of Bina, and then it enters the vessel of Keter, and the light of nursing now descends from the vessel of Keter and clothes in the vessel of Hochma, and the light of Ibur that was in Hochma descends to the new vessel of Bina. And it is found that now the Partzuf of Ibur is the light of Nefesh in the vessel of Bina, and the Partzuf of nursing is the light of Ruach in the vessel of Hochma, and the Partzuf of the first Gadlut, which is Neshama, is the light of Neshama in the vessel of Keter, etc., in this manner. Until, in the end, after the vessel of Malchut is sorted, the light of Yechida descends and clothes in the vessel of Keter, and the light of Haya in the vessel of Hochma, which is called the second Gadlut, and the light of Neshama in the vessel of Bina, which is called the first Gadlut, and the light of Ruach in the vessel of ZA, which is called nursing, and the light of Nefesh in the vessel of Malchut, which is called the Partzuf of Ibur. Behold, from the discernment of the vessels it is found that the Partzuf of Keter was sorted first, and afterward Hochma, etc., and last the Partzuf of Ibur. For what was called at first the Partzuf of Ibur is named after the light of Nefesh in it, since the vessel is called by the name of the light clothed in it. And at the end, after the Partzuf of Yechida comes out, when the lights clothe in the vessels that are attributed to them, it will clothe in the vessel of Malchut. Behold, although the Partzuf of Ibur was sorted first, nevertheless the Partzuf of Yechida is regarded as having been sorted first, for from the side of the vessels this vessel of Ibur belongs in the end to the Partzuf of Yechida. And likewise the vessel of nursing belongs in the end to the Partzuf of Haya, which is the second Gadlut, for in nursing the vessel of Hochma was sorted, as above, and this vessel belongs in the end to the Partzuf of Haya. Etc., in this manner.
And it is known that every Partzuf of the five Partzufim of Atzilut nurses and receives from the Partzuf corresponding to it in AK. And since the discernment of the partnership of the quality of mercy with judgment began only below the Tabur of SAG of AK, that is, in the place where the GAR of Nekudim stood, where there is the secret of the Vav of the HaVaYaH of SAG, therefore even now the matter of the second restriction is not recognized in Atzilut in the Partzufim of Atik and AA of Atzilut, which receive from Galgalta and AB of AK, but only in the Vav of the HaVaYaH of SAG, that is, from the Tabur and below of the level of AVI, which is called by the name belly of AVI. And it is called belly because there is the place of the Ibur [impregnation] of ZON, from which they receive the discernment of the partnership of the quality of mercy with judgment; for this is the whole advantage of Ibur, as written above, page 974, answer 13; see there.
And it was explained that above AVI no discernment of belly is recognized that would be fit for the discernment of Ibur; and this is what the ARI says, that we have no permission to mention the discernment of Ibur in the womb of the Nukva except from AVI and below, for above them there is no discernment of belly, and the second restriction is not recognized at all, since they are attributed to the Partzufim Galgalta and AB of AK, in which there is nothing at all of the second restriction. And see above, page 463, answer 1, that the filling of Yudin indicates the first restriction, and the filling of Alephin indicates the second restriction. And for this reason the Vav of the HaVaYaH of SAG has a filling of Aleph, because the second restriction began to take root there with the coming out of the GAR of Nekudim; and therefore this Aleph of the filling of the Vav of the HaVaYaH of SAG becomes the discernment of belly and a root for the HaVaYaH of Alephin; study it there well.
And one might wonder even more than this, for he says above, in item 26, that just as Atzilut itself divides into four phases, so by means of them the four worlds are divided, in that Atzilut is the discernment of Hochma, and Beria is Bina, and Yetzira is ZA, and Assiya is the Nukva. It is found that the whole world of Atzilut receives the light in closeness from Keter, whereas the world of Beria receives only by means of distancing, and the world of Yetzira only by means of a window and a narrow hole, and the world of Assiya by means of both: a narrow hole and also distancing. If so, there are two difficulties. First, how can you say that the whole world of Atzilut is the discernment of Hochma, which receives the light from Keter in closeness, when all four phases are there, and if so there is also the discernment of distancing and a narrow hole there? And second, since the whole great difference between the worlds is nothing but these four
phases, why do they not make this difference also in the world of Atzilut itself?
And behold, in Gate 47, Chapter 1, the ARI noticed the aforementioned difficulty, for he explains there a difference between the four phases in the world of Atzilut itself and the four phases that divide the four worlds ABYA. For in these four phases in Atzilut there is no screen at all — that is, the distancing and the narrow hole were not made into a dividing screen. Whereas in the phases between the worlds ABYA, the screens were made into the discernment of dividers upon the light; see there. However, he left his words sealed and did not explain why they were not made into dividers also in the world of Atzilut itself.
And in order to understand these deep matters, one must first understand the general difference between the world of Atzilut and the three worlds BYA. And we must remember what the ARI wrote (above, in this part, item 3): that because of the second restriction, the point of Sium was made for the line of the light of Ein Sof in the place of the Chazeh [chest] of the Partzuf TNHY of AK, which is the secret of the Parsa that was spread between Atzilut and BYA, in such a way that from the Chazeh and below of TNHY of AK became a vacant space. As above in item 8, that the internal discernment among them, which is the bottom two thirds of Tifferet, became the place of the world of Beria; and their externality, which is NHY, became the place of the world of Yetzira; and the externality of their externality, which is Malchut, became the place of the world of Assiya.
And it is indeed true that he said afterward that through corrections that will be explained below, the light of ten Sefirot was drawn also to these BYA, and they did not remain in the discernment of a vacant space. However, the difference is great, for the ten Sefirot of the sources remained in the world of Atzilut alone, whereas these ten Sefirot that spread below the Parsa to BYA are already not ten Sefirot of the sources, but are regarded only as a light of offspring, as the ARI writes below in item 31.
And with this you will understand that these three screens of Bina, ZA, and Malchut, which are: distancing; a window and a narrow hole; and both together — when they serve in the world of Atzilut, they are not regarded as screens and detentions at all. For the screen of distancing of Bina, which means that she distances herself from Hochma and chooses only Hassadim, in the secret of “for He desires mercy,” does not cause her any diminution or restriction upon the light of Hochma, because she did this only out of desire alone, and not because of any detention. Therefore, when ZA ascends to her for MAN [Mayin Nukvin], she can return with Hochma face to face, and she receives the light of Hochma for ZA. And when Bina bestows the illumination of Hochma on ZA, she serves with the screen of the window and narrow hole, which are the Yesodot of AVI (as written above, page 1569, the passage beginning “And this is why he returns”), for they are the secret of the two crowns; see there well. And likewise Malchut receives the illumination of Hochma by means of the screens of the narrow hole and distancing in her, as written there. Behold, these three screens are not detentions upon the light of Aba, which is Hochma; on the contrary, they are the ones that draw to them the illumination of Hochma, and were it not for these three causes, ZON would not be fit at all to receive the illumination of Hochma. Therefore all the Partzufim of Atzilut are regarded as being without any screen at all. And this is the secret of what is written in the Zohar, that in Atzilut “He, His life-force and His organs are one in them”: “He” means Ein Sof; “His life-force” is the light of Hochma, called Haya; and “His organs” are these three screens mentioned above, which are the causes that the light of Aba, which is Haya, spreads in all of Atzilut up to the Nukva. And they are all regarded as complete unity, for even the screens in them are not screens but, on the contrary, they cause the illumination of Hochma.
Which is not so at the time when these three screens are found in the ten Sefirot of BYA, which are only a light of offspring and are not sources, for the line of Ein Sof has already ended above the Parsa, as above. It is found that the screen of distancing that serves in the Sefira of Bina is already not in the secret of “for He desires mercy,” that is, by her own choice of Hassadim, but the power of the Sium in the Parsa above her has already been added to her, which ends the light of Hochma and does not allow it to spread below the Parsa. And it is found here that the screen of distancing becomes one that separates the Hassadim from Hochma, and an actual screen upon the light of Hochma. Behold, although the screen of distancing itself has no change at all from Bina of Atzilut to the light of Beria — and just as it withholds the light of Hochma from Beria, so the light of Hochma is withheld from Bina of Atzilut — nevertheless, the distance between them is immeasurably great. For Bina of Atzilut, although she receives only Hassadim without Hochma, is nevertheless regarded as the very substance of Hochma, for the distancing in her from Hochma is only in the secret of “for He desires mercy,” for the reason of desire alone, and she has no detention in receiving Hochma at any time she wishes it. Whereas the light of Bina that nests in Beria has already been entirely separated from Hochma, for she cannot receive Hochma even if she wishes to receive, since the Parsa above her has already ended Hochma. Therefore Atzilut and Beria became two worlds completely separate from one another.
And likewise the screen of Yetzira is the same screen that is in ZA of Atzilut, without any change whatsoever. Only in ZA of Atzilut it does not serve as a detention upon the light of Hochma, but rather the very opposite, for it is the entire cause of the drawing of the illumination of Hochma to ZA, as above; and therefore it is not regarded as even the slightest change from the light itself, for without it the light would not be there at all, as above, in the secret of “He, His life-force and His organs are one in them.” Not so when it stands in the world of Yetzira, where it is not at all capable of its function of drawing Hochma, being found below the Parsa that ends Hochma; therefore the coarseness of the screen is found to be entirely revealed, so that it separates it even from the discernment of the GAR [first three] of the world of Beria; and thus Yetzira is VAK [six ends] without a Rosh [head].
And the reason for the separation from the GAR is this: the screen of the window is the Yesod of Ima, which is broad in Hassadim, and the screen of the narrow hole is the Yesod of Aba, which is narrow in Hassadim but long in Hochma. And although the Yesod of Ima is short of Hochma, being phase one, which lacks the GAR, nevertheless in Atzilut, where there is the coupling of AVI, the Yesodot are found completing one another. For from Aba alone ZA cannot receive, because it is narrow in Hassadim, and ZA cannot receive Hochma without a garment of Hassadim; and likewise from Ima alone he cannot receive, because the Yesod of Ima is short of the GAR, for it is phase one, which is VAK without a Rosh, as above. However, through the coupling of the two Yesodot together, he is found receiving the abundance of Hassadim from the Yesod of Ima, which is broad in Hassadim, and they become a garment by which he can receive the light of Hochma from the Yesod of Aba, although it is narrow in Hassadim. Behold, the screen of the window does not divide the GAR from ZA; on the contrary, without it he could not have received the illumination of Hochma from the Yesod of Aba, for he would have had no garment of Hassadim, since without the garment of Hassadim there is no possibility for ZA to receive Hochma, as the ARI wrote in Shaar HaKavanot, on the eve of Yom Kippur. Behold how the screen of the window performs the opposite action: not only does it not separate him from the GAR, but on the contrary, it draws the GAR to him.
Not so in the world of Yetzira, which cannot receive the illumination of Hochma from Aba because of the limit in the Parsa: there the screen of the window is found in its full force, and it separates it from the GAR, being phase one, as above. Therefore the world of Yetzira is found in VAK without GAR. Behold, in truth there is no change at all from the screen of the window that serves in ZA of Atzilut to the screen that stands in the world of Yetzira, and yet in Atzilut it becomes a cause for the GAR, while in Yetzira it becomes one that separates from the GAR.
And likewise in the world of Assiya, which bears the double screen, both from the window and narrow hole of ZA and from the distancing stemming from the discernment of the restriction in it — behold, in truth this too is the very same screen that is found in Malchut of Atzilut, without any change whatsoever. Only in Atzilut it becomes for her a cause of the drawing of Hochma, as she receives through it the Mochin of the illumination of Hochma from ZA, from the coupling of the Yesodot of AVI that ZA receives; and therefore it is not a screen that detains Hochma, but on the contrary, it is the cause of the drawing of the illumination of Hochma, so that there is no difference at all between the screen in her and the light in her, in the secret of “He, His life-force and His organs are one in them,” as written. Not so in the world of Assiya, where the screen cannot draw the illumination of Hochma there, by the force of the Parsa under Atzilut that ends Hochma, as above; the coarseness of the screen is found revealed in its full force, and it remains in the utmost diminution of the light, which is called three within three. As will be written below.
And now it has been well explained that in truth there is not the slightest difference between the three screens found in Bina, ZA, and the Nukva of Atzilut and the three screens found in the three worlds Beria, Yetzira, and Assiya; and yet in Atzilut they are not screens at all, and they are regarded as the light itself, in the secret of “He, His life-force and His organs are one in them.” But in the three worlds BYA they become actual screens that detain the light and diminish them greatly, for the distancing of Beria makes it a real distancing from Hochma, and it will never be able to receive Hochma. And the screen of the window diminishes Yetzira even from the discernment of the GAR of Beria, since it is phase one, as above. And the double screen in Assiya diminishes it to the discernment of three within three.
And it is fitting to understand here that in these three screens are included all the sufferings in the world, both physical and spiritual, such as iniquities and spiritual punishments, as I explained in my book Panim Masbirot, Branch 1. And there I explained this in phase four alone, for she is the root that began in AK; and you already know that in the second restriction the bottom Hey, which is phase four, rose to the place of the Chazeh of TNHY of AK and ended the line of Ein Sof there, as above, whereby the three screens in BYA became coarse, to show there all their force and coarseness, as above. Behold, all the judgments that were included in phase four were revealed here in BYA. And with this you will also understand the true meaning of “He, His life-force and His organs are one in them,” said of the world of Atzilut: that they are those very same three screens found in BYA that include all the sufferings of the physical and spiritual worlds, and yet there in Atzilut they are in the discernment of actual lights, for there they are made in the secret of “His organs,” as above. And with this you will understand what is written in the Zohar about the Torah of Atzilut, that there is no discernment of unfit or impure there, etc., and there the whole Torah is the Names of the Creator, and even the names of Pharaoh and Laban the Aramean, etc., etc., all is holy of holies; for those very three screens, which include all kinds of sufferings and judgments and unfitness and impurity, are found there in the secret of “He, His life-force and His organs are one in them.” And this is the secret of “no evil shall dwell with You,” said of this world. And with what has been explained up to here you will understand the whole continuation of the ARI’s words in this discourse.