Частина 9 · Глава 49

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*Clarification of the second discernment: it was at the time of the first Ibur [conception] of Zeir Anpin, when he was conceived in the innards of Ima, so as to be corrected — to join his six points in their discernments and incorporate them in one another, so that they would be a single authority [Reshut HaYachid], and not a public authority [Reshut HaRabim], separated from one another as at first. Therefore they were made there, through the Ibur, in a discernment of three incorporated in three: the six points in him were incorporated in one another, the three points incorporated in the three others, for HGT [Hesed-Gevura-Tifferet] were clothed within his NHY [Netzach-Hod-Yesod] — Hesed within Netzach, Gevura within Hod, and Tifferet within Yesod. And then the point of the Atara [crown] had no partner in which to be incorporated, after the likeness of the three mentioned; so the point of Malchut, which is the Atara, rose and clothed the Yesod. Thus, in the middle line there are three discernments, one within the other, while in the two other lines there are only two points, one within the other, in each and every line. It follows that the thickness of the middle line exceeds that of the other lines.

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1A single authority [Reshut HaYachid], and not a public authority, separated from one another as at first: You already know that the whole correction of the worlds depends on the matter of the partnership of the quality of mercy in judgment, which came about in the second restriction of AK, as our sages said about the verse “on the day that HaVaYaH Elokim made heaven and earth” — that He partnered the quality of mercy with judgment. You also know that the cause of the breaking was the force of the new light that descended through the coupling of AB and SAG, and breached the Parsa — meaning it returned and brought the bottom Hey back down from the Einayim to the Peh, to her place as at first, and returned the AHP of all the degrees to their place, until Bina and ZON of the NHY of AK also returned to the discernment of Atzilut as before, and the ZAT expanded down to the point of this world. And since the force of the bottom Hey in the Parsa of the Sium was not truly nullified, like the Parsa in the GAR of Nekudim — this is because the bottom Hey of the first Rosh of Nekudim, whose Peh is at the place of the Tabur of AK, did not receive any change because of the new light that breached the Parsa, as written above (Part Six, in the inclusion, item 15) — this is the secret that the first Rosh is not joined to the Partzuf; therefore it also acted upon the boundary of the Parsa of the Sium, which is at the place of Bina of the NHY of AK, whose dominion did not cease from there. Therefore, since the ZAT expanded below the point of the Sium of Atzilut, they broke. And one should not ask, according to this, how the ZAT were able at first to cross the boundary of the second restriction if the bottom Hey did not descend from there. But since in the GAR — namely in AVI — the bottom Hey descended from the Einayim, and there the greatness of Bina, in whom there is no room at all for restriction, because of the illumination of AB, was clearly recognizable, as is known — therefore, after that level afterwards descended from above downward to the ZAT of Nekudim, and they came to the place of the Parsa of the second restriction, which is at the place of Bina of the NHY of AK, it is the nature of the light itself not to tolerate any further restriction at the place of Bina, and it did not sense the dominion of the bottom Hey that had settled there; therefore it overreached her boundary, and descended down to the Malchut of the NHY of AK. And since the bottom Hey was truly there, at the place of this Bina, they had actually come below the point of the true restriction, and went outside of Atzilut; therefore they broke, for once the lights sensed the dominion of the bottom Hey that is in the Bina of the NHY of AK, they immediately departed from there.
And you find that the whole essence of the breaking was because of two forces that served in one domain, namely Bina and Malchut, at the place of the Parsa of the Sium. For had the force of Bina of the NHY of AK not been there, the ZAT would not have expanded there at all, just as they never expanded below the point of the first restriction. And had the force of this Malchut-Bina not been there, they would not have been flawed at all because of the descent, and they would have remained alive, like the GAR of Nekudim. This is the secret of “a public [domain]” [Reshut HaRabim], for “many” is never less than two; indeed, all the breaking and death came only through the dominion of the many. And had there been there a single [domain] [Reshut HaYachid] — either of Bina alone, or of Malchut alone — the event of the breaking would never have occurred. Therefore, in BYA a place was made for the shells, in the secret of “this corresponding to that God made,” which is the secret of a public domain. But the whole of Atzilut is the secret of a single domain, for the force of the restriction of Malchut is not at all discernible there, since she rules only in the Parsa between Atzilut and Beria, namely below the Sium of the legs of all the Partzufim of Atzilut. Therefore there is no shell whatsoever in Atzilut, since it is above even the second restriction. Therefore the first correction of the ZAT of Nekudim that broke is to raise them from the public domain, which is the BYA of separation, as above, to the single domain, which is the world of Atzilut.
Now it has been clarified that the whole correction of the partnership of the quality of judgment with the quality of mercy that was made in the second restriction of AK was again nullified by the expansion of the ZAT of Nekudim into BYA. For in their expansion into BYA, they again separated the quality of mercy that had been included in the bottom Hey. And although they broke, for they could not entirely nullify and bring down the bottom Hey from the Bina of AK, as above, still they spoiled the sweetening within her, for in the breaking itself the force of judgment in Malchut again became evident. And the great difference between the vessels of HGT and the vessels of NHY becomes evident: for HGT, although they too broke, this was not because of themselves, but because of their joining with NHY. For after they crossed the boundary of the Parsa, which is at the place of Bina of the NHY of AK, each and every king purified and brought down the whole discernment of the restriction from the vessels of his HGT, which are the discernment of KHB, and brought them down to the Sium of the legs, to the point of this world, which is the Sium of NHY, which are legs. And understand this well: for before the ZAT nullified the second restriction, and the two Heys were cleaving together, the place of Malchut, which had risen to the place of Bina, was found there; thus the Tifferet, which is the discernment of the Bina of the ZAT, was cleaving together with Malchut, for from the discernment of the ZAT, they are the discernment of two Heys. But after the ZAT expanded into BYA, since they nullified the boundary of the second restriction, they again brought the bottom Hey down even from their own Tifferet, to their Sium of legs. By this, HGT were separated from NHY by a great distance, and the quality of judgment returned to its place as at first.
And this is what is meant by “the first Ibur of ZA, when he was conceived in the innards of Ima, so as to be corrected and to join the discernments of his six points, and to incorporate them one in another, so that they would be the discernment of a single domain, and not a public domain, separated from one another.” For the first Ibur of ZA came to correct the two aforementioned flaws. First, to raise them to a single domain, namely from BYA to Atzilut. And second, to correct the separation of the VAK, namely to return and join the quality of judgment with the quality of mercy, which is the secret of the bottom Hey in the Einayim, whereby Malchut would then rejoin the Tifferet, and then all the VAK would be bound one to another, for Malchut is incorporated in each one of them, and thereby binds all the VAK into a single discernment, as will be clarified before us. This is the whole intent of the secret of the Ibur of ZA. And you must remember here that all that is said here regarding the flaw of the partnership of the quality of mercy in judgment applies only to the ZAT of Nekudim, but not to the GAR, as written in the previous parts.
2The Atara had no partner, etc., and clothed the Yesod: Meaning, that the rising of the NHY of AA to his HGT caused the three points of NHY of ZA to be incorporated in the three points of HGT of ZA, as will be written below, whereby the NHY were thereby sweetened in the HGT, just as they had been at the time of the rising of the bottom Hey in the Einayim before they broke, as above, in the adjacent item. Thus, each one of NHY was incorporated in each one of HGT, except for the Atara, which was incorporated in two discernments: for Yesod was incorporated in Tifferet, and she clothed and was incorporated in the Yesod. Thus, in the middle line there were three discernments, one upon another, whereas in the extremities there were only pairs: Netzah in Hesed, Hod in Gevura. This is what is meant by “it follows that the thickness of the middle line exceeds that of the other lines,” meaning that there is an extra measure of Gevura there. For “thickness” means Gevurot and judgments, as is known — for there are the Gevurot of the Yesod there, as above, in the adjacent item, since Bina did not expand into the Yesod, and it lacks Hassadim. And there are also there the Gevurot of the Atara herself, namely the force of the restriction in Malchut, which is a detention upon the illumination of Hochma. Thus the thickness of the middle line stands out more than in the extremities.

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