Частина 10 · Глава 121
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- Understand now and see that although the drop of the female is double the drop of the male, the roots of the female drop are found in the male as well. And the matter is that the drop of the male is YAHU of BON, which is MB as mentioned above, and in it is the root of two drops for the need of AVA, except that since in Atik and Arich the male and female had not yet each been divided and separated on its own, as is known, therefore the root of AVA was still included together in this name YAHU of MB.
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Внутрішнє споглядання, запитання та відповіді
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Now, the general matter is that AA raised his NHY to his HGT, and also raised the two lower Ehyeh, which are the two Ehyeh of the NHY of AVI, and the two Ehyeh of the HGT of AVI, which are the two Ehyeh: of the NHY of the throat of AA and the Ehyeh of the HGT of the throat of AA, and brought them to the two upper Ehyeh of Yudin that are in the throat, which are the HBD that are in the throat, and there the two lower Ehyeh of Heyin were made, which are the NHY of AVI and the NHY of the throat; these became two drops of MAN [Mayin Nukvin] for Mocha Stimaa [the concealed brain] of AA, which together are the gematria of MB [42], for two times a simple Ehyeh amount to MB. And then Mocha Stimaa coupled upon these MAN, and brought down a drop of MAD [male waters], expressed in the name YHV of Heyin, which is in the gematria of MB. And the MAN and the MAD joined and descended to the Yesod of AA, which is clothed in the Yesodot of AVI, and then AVI too coupled upon these MAN, and from this MAN and MAD, ZA was born. And know that when the ARI says here that the two upper Ehyeh of Yudin became two drops of MAN, the intention is that the two drops of MAN were clothed in them. For the two principal drops of MAN of ZA are specifically the two Ehyeh of Heyin, whose filling has only twenty-five letters, as the ARI states explicitly in Etz Chaim, Gate 16, Chapter 3, in the secret of, “Thus (Koh) shall you say to them.” See there.
And now we shall explain the matter well. You already know the secret of the name MB, whose meaning concerns the three Partzufim [pl. of Partzuf] above the Tabur of AK, which are: the Partzuf Galgalta, which is the secret of the simple HaVaYaH; and AB, which is the first filling, in Yudin, of this simple HaVaYaH; and SAG, which is the second filling, in three Yudin and one Aleph, of this HaVaYaH. And therefore, also in the Partzufim of Atzilut, three Partzufim are discerned: AA, AVI, and YESHSUT, which are in the discernment of the name MB — meaning, that they receive from the discernment corresponding to them in the three upper Partzufim of AK, from above his Tabur, and by this they too are discerned in their whole completeness. And remember that wherever the ARI deals with completeness from this discernment of above the Tabur of AK, he alludes to it by the secret of the name MB. And so too the masters of the Zohar.
And by this we understand why the three upper Partzufim of Atzilut — AA, AVI, and YESHSUT — did not need the coupling of Neshikin, meaning the coupling of AB and SAG that brings down the bottom Hey from the Einayim and nullifies the Parsa for its time, for the beginning of their Atzilut. Rather, they needed it only for their Gadlut [greatness/adulthood], meaning to procure for them new NHY through the bringing down of the bottom Hey, so that they could then receive the GAR of lights, as above. Whereas ZON needed the great coupling of Neshikin, also for the sake of their coupling of Ibur. And from the above you will understand that since the GAR of Nekudim, and likewise the GAR of Atzilut, are in the discernments of the name MB, being complete on account of their root, therefore the Gadlut of the upper one sufficed to clarify at once, together with itself, also the GE [Galgalta and Einayim] of the lower one, while it was still in the possession of the upper one, in the secret of Rucha Kadmaa [the first Ruach], as above — and moreover, even their posterior vessels did not fall outside of Atzilut. This is unlike the ZAT of Nekudim, which are not from the discernment of the name MB, but from the discernment of the NHY of AK that are below his Tabur, as above, which fell and went out of Atzilut immediately with the second restriction of AK, in the secret of the lower Bat Shesh [the six-year-old] of this NHY, as above. And although at the time of the Gadlut of the ten Sefirot of Nekudim, when the NHY of AK received the new light that breached the Parsa, these lower Bat Shesh then returned from BYA to Atzilut — which is the secret of the Vav [ו] and a dot, that the Yesod of AK bestowed upon the Yesodot of AVI of Nekudim, as above — nevertheless, they did not remain so, but returned and fell into BYA, and their vessels broke, front and back. And therefore, although YESHSUT raised its AHP at the time of its Gadlut, to which the GE of ZA cling, nevertheless they still cannot receive correction through the new light that breached the Parsa which YESHSUT received, because this new light comes from the AB of AK, and it is known that the AB of AK ends at the Tabur. It follows that even in Atzilut, the illumination of the AB cannot expand except in the secret of the name MB, that is, only down to the Tabur of AA. And since the GE of ZA are from the discernment of the ZAT of Nekudim, whose root is from below the Tabur of AK, they therefore cannot receive even a little light from the new light that breached the Parsa, which the Gadlut of the AHP drew into YESHSUT. Understand this well, for here lies the entire difference between ZON and the GAR.
Now, according to this, a question arises: how then could the GAR of Nekudim, and the NHY of AK, receive from the new light of AB SAG that breached the Parsa there, from which their Gadlut went out, as above — since their place too is below the Tabur of AK, where the illumination of AB SAG does not reach, as explained? But the answer to this is the correction of the lines that took place there, meaning the raising of NHY to HGT. For at first the Katnut [smallness/infancy] of Nekudim went out from the discernment of the bottom Hey in the Einayim, and nothing went out from them but the discernment of Rosh [head] and Toch, namely GE, so that the discernment of Ruach is in Galgalta, and the discernment of Nefesh is in Einayim; and likewise with the NHY of AK, since it is the internality of the ten Sefirot of Nekudim, it necessarily takes first from the externality, for it is what bestows upon the externality, as is known. Now this illumination of Galgalta and Einayim is drawn from the discernment of above the Tabur of AK. For this is the rule: wherever you find the ten Sefirot of a Partzuf, even if it is entirely from the discernment of below the Tabur, nevertheless every discernment receives from the discernment corresponding to it in the upper ones, in such a way that its HBD HGT receive from the HBD HGT that are in all the upper ones, which in them are above the Tabur, and its NHY receive from the NHY that are in all the upper ones, which in them are below the Tabur. Therefore, the GE that went out at the time of the Katnut in the GAR of Nekudim, from the discernment of the bottom Hey in the Einayim, since they are from the discernment of the vessels of Galgalta and Einayim, which are the discernment of HBD HGT of the vessels, as is known, therefore they receive from the discernment corresponding to them in AA, which is above the Tabur. And with this you will understand plainly how the GAR of Nekudim, and the ten Sefirot of NHY, could receive from the coupling of AB SAG, which is the discernment of the name MB. For in truth, they too went out only from the discernment of above the Tabur alone, and they too belong, from the discernment of their vessels, to the discernment of the name MB.
And by this the matter is clarified, which we always say: that the new light that breached the Parsa, which is drawn to the Partzufim, does not suffice to nullify the Parsa between Atzilut and BYA, in such a way that BYA would be corrected in their place and return to the discernment of Atzilut. Rather, it serves only to raise the fallen AHP of BYA to above the Parsa of Atzilut. And in truth one might wonder: whichever way you take it — if the new light of AB nullifies the Parsa, then the three worlds of BYA should return to being Atzilut in their own place below; and if it does not suffice to illuminate them in their place, how does it help them to be raised to Atzilut? But from what has been said this is understood very well, for you know that the matter of the Parsa made between Atzilut and BYA is the difference between the GE of the NHY of AK, which received from the bottom Hey in the Einayim, and its AHP, which went out outside of Atzilut and below the Sium of the middle line, which is by force of the bottom Hey in the Einayim. And therefore the new light too, which this NHY of AK received from AB SAG, which breached all the Parsaot, this light cannot extend below the GE of the NHY of AK, which are the discernment of its HBD HGT, as above, because at the Einayim is the place of the Sium of its HGT, namely the Tabur, and the light of AB cannot extend below the Tabur, as above. For only the discernment of GE, which is the discernment of HBD HGT of the vessels, which receive from all the upper ones from the discernment of HBD HGT of the upper ones, therefore they can receive the light of AB that is drawn in this HBD HGT. However, from the Tabur of the ten Sefirot of NHY and below, which is from the Parsa beneath Atzilut and below, since even in the upper ones the light of AB does not reach there, so too in the ten Sefirot of NHY of AK, which received that light, it also ends in them at the Tabur, and does not extend below the Tabur even a little. Therefore they were able, by the power of the new light, only to nullify the Parsa clinging to them at the Tabur, but they were not able to draw the light of AB into BYA; therefore they raised the lower Bat Shesh to the place above their Tabur. And likewise all the Partzufim of Atzilut can, through the light of AB, only nullify the Parsa clinging beneath their feet, whereby their AHP can rise above the Parsa, but they cannot draw the light of AB itself below the Parsa, since it is a discernment below the general Tabur — that is, according to the reckoning of the NHY of AK, around which the entire correction revolves, as is known.
And by this the secret of the breaking is well explained to you: for at the time when the Yesod of AK bestowed the MAN of the Vav and a dot upon the Peh [mouth] of AVI, which are the discernment of the GE of the vessels of the ten Sefirot of Nekudim, as is known, AVI coupled upon them in the coupling of face to face, and drew upon them the light of AB SAG, and they endured there well, in their correction. But when the ZAT extended from there to their own place and were drawn down to BYA, the light of AB could not extend with them, since it cannot descend from below the Tabur, as above; and so it is found that when they came below the Tabur, which is below the Parsa of Atzilut, the new light that breached the Parsa disappeared from them entirely; and since this light disappeared, the power of the bottom Hey immediately returned within the Parsa, and they were also cut off from Atzilut, meaning that they could not even return and rise to Atzilut, since the bottom Hey already governed the Parsa. Understand this well. Therefore they broke, front and back — meaning even the discernment of GE within them, which had been fit to receive the new light of AB, nevertheless they too broke, because they extended below the general Tabur, which is the Parsa of Atzilut beneath the Yesod of AK. And remember well the distinction between GE, which are the anterior vessels, namely HBD HGT, and the discernment of AHP of every degree, which are the posterior vessels, namely the discernment of NHYM.
And with this it is well explained how, in all the upper ones — that is, from the discernment of the GAR of the Nekudim, which are the three Partzufim: Atik, AA, and AVI and YESHSUT — they did not need the coupling of Neshikin except for Mochin and NHY, because their Katnut, which is their GE, was corrected together with the Gadlut of the upper one, since they cling to them in one degree, as above. But the ZAT of Nekudim, which are corrected in the ZON of Atzilut — even though their records remained in the Malchut of Atzilut, which is now the Malchut of AA — are nevertheless not considered to be in one degree with the GAR, since even their GE fell as well into BYA. Therefore even their GE do not rise together with the Gadlut of YESHSUT, which are from the discernment of the name MB, and they have nothing at all, even with the Parsa of BYA, since their feet end above the Tabur of AA of Atzilut. For only Atik and AA end at the Parsa of Atzilut, as is known.
You must also remember that those two Partzufim — the internal below the Tabur of AK, and the ten Sefirot of Nekudim, which the ARI deals with there — are the discernment of the TNHY [Toch-NHY] of the Partzuf of Keter of AK, and the discernment of the TNHY of the Partzuf of SAG of AK, which clothe one another. For this is why the Yesod of AK coupled with AVI of Nekudim, and bestowed upon them the Vav and a dot, which are ZON. Understand this well: for on the side of the Katnut of Nekudim, which went out from the discernment of the bottom Hey in the Einayim, they are certainly considered a separate Partzuf from the SAG of AK, only that they clothe it. But on the side of the Gadlut of Nekudim, after they received the new light that breached the Parsa through the Tabur of the Partzuf of Keter of AK, with AVI within it to the Rosh, then they become entirely equal with the Partzuf of SAG of AK, since that restriction of the bottom Hey in the Einayim, which made the ten Sefirot of Nekudim into a Partzuf distinct from SAG, has already been nullified within them, and there is no longer anything to distinguish one from the other. And by this you will understand better the matter of the coupling of the Yesod of AK with the Peh of the Rosh of AVI of Nekudim. For now this Peh of AVI of Nekudim is no more, but only the discernment of the Yesod of SAG of AK, since now the Partzuf of Nekudim is already joined to the Partzuf of SAG, and is regarded as the TNHY of SAG of AK, that is, the place of its clothing over SAG. And you already know that the GAR of Nekudim clothe from the Tabur downward of SAG, and end evenly with the Sium of the Tifferet of the SAG of AK. It follows that the Peh of the Rosh of AVI is at the place of the Sium of Tifferet, which is the mouth of the Yesod, relative to SAG. In such a way that here was the coupling of the Partzuf of Keter of AK with the Partzuf of SAG of AK. Understand this well.
And by this you will understand the six names Ehyeh of AVI, from the throat to the Tabur, which are Ehyeh of Yudin, of Alephin, and of Heyin: for the four Ehyeh of Yudin and Alephin are the HBD HGT of Aba and Ima, which end at the Chazeh [chest] of AA, being the discernment of their GE, which is the secret of Samech, as above. And the two lower Ehyeh are the discernment of the NHY of Aba and Ima, which are in the aspect of the closed Mem, as above. And the reason for these fillings has already been explained above (page 463, answer 1): that the filling with Yudin indicates that its root is from the first restriction alone, and there is nothing of the second restriction in it; and the filling of Alephin indicates only the discernment of the screen of the second restriction, in which there is the discernment of the bottom Hey in the Einayim. Study it there well. And therefore the level of SAG of Atzilut, drawn from the SAG of AK — since below its Tabur the bottom Hey in the Einayim has already been joined — the discernment of the Vav of SAG is therefore already in the filling of Aleph; whereas above the Tabur of SAG, which is their HBD HGT, is the secret of the filling of Yudin, since in them the bottom Hey from their root has not yet been joined. However, the discernment of NHY of SAG, which are her bottom Hey, has no filling of Aleph in them, since the NHY of SAG are the discernment of the entire ZAT of Nekudim, which went out from their beginning from the discernment of the new light of AB SAG that breached the Parsa, that is, which nullified the second restriction, and therefore they extended into BYA. Therefore the bottom Hey of SAG remained, like her entire Partzuf, only in the screen of the first restriction, and therefore the bottom Hey of SAG is also in the filling of Yod. This is unlike the Partzuf AB of Atzilut, which receives from the discernment corresponding to it from the AB of AK, and is therefore entirely of the filling of Yudin, since the AB of AK had no connection with the bottom Hey at all.
However, you should know that this matter of the filling of Alephin is stated mainly only concerning the discernment of the Gadlut of these Partzufim, that is, after they brought down the bottom Hey from their Einayim, for this is the indication of the letter Aleph: that the upper waters, alluded to by the upper Yod, are joined through the Parsa with the lower waters, alluded to by the lower Yod. This is unlike in Katnut, where the lower waters still weep, meaning that they are found in a lower degree, separated and cut off from their source — and remember this always. For only very rarely is even the Katnut of the bottom Hey in the Einayim alluded to by the name of the filling of Alephin, and this is out of necessity. But at the time of Katnut, when the lower waters are still lacking there, they are discerned in the filling of Heyin, meaning that they still lack any filling at all, for HaVaYaH in the filling of Heyin is nothing but a doubled HaVaYaH. For the matter of the filling indicates the form of the screen in the degree; and since the bottom Hey is in the Einayim, and it has no Rosh, there is no place of coupling there, and so there is no screen there that would be alluded to by a filling. Therefore there is in it nothing but what the upper one gives it of its own, and this is therefore alluded to by a doubled HaVaYaH, namely: the HaVaYaH of the upper one, and the HaVaYaH of itself, as is known.
And you must remember well what was explained above regarding the distinctions between AVI and YESHSUT: that the source of all the distinctions is the Chazeh of AA, since AVI end above his Chazeh, and YESHSUT clothe him from the Chazeh downward. Study it there well. You also know the difference between the two endings in every Partzuf: the first is the discernment of the ending of the lights, which in the Partzuf from the Tabur upward is called Chazeh, and in the Partzuf from the Tabur downward is called Yesod — that is, the Sium of the middle line, whose root begins from the light of the Einayim, and therefore it lacks the lower third, which is the discernment of AHP that do not go out with the screen of the bottom Hey in the Einayim; and the second is the discernment of the ending of the vessels, which in the Partzuf above the Tabur is the place of the Tabur, and in the Partzuf below the Tabur is the discernment of the toes of the feet — that is, the Sium of the discernment of the edges, which have their root from the first restriction, and therefore, from the discernment of the vessels, they do not lack the lower third — as explained above at length (page 916, the passage beginning “And remember”). See there, for this is not the place to elaborate. And with this it is found that the very place where YESHSUT clothe AA, which is from the Chazeh to the Tabur, is, from the side of the lights, already considered the discernment of below the Tabur, since the discernment of the upper Partzuf of AA ends there at the place of the Chazeh, and from the Chazeh downward it is already discerned as the discernment of NHY, and as the discernment of below the Parsa — that is, exactly like ZON. But from the discernment of the vessels of the Partzuf that is above the Tabur, it still extends below the Chazeh, and ends only at the actual place of the Tabur of AA, as above.
And therefore YESHSUT are discerned, at the time of their clothing in this place from the Chazeh downward, as the discernment of Ehyeh in the filling of Heyin, which have no discernment of MB in their filling. For you know that the discernment of the filling of MB indicates the discernment of the completeness above the Tabur, which nurse from the three Partzufim of AK above his Tabur, which were completed in their full completeness in AK itself, and no longer need the lower ones to fill their lights there, as above. But YESHSUT, since its standing is below the Chazeh, is already below the Sium of the Partzuf above the Tabur of AA, and is no longer considered the discernment of MB, but the discernment of Koh, twenty-five, like ZON — for ZON are called Koh, in the secret of, “Thus (Koh) shall you say,” etc., as above. Yet, since from the side of the illumination of vessels they are still not considered to be below the Parsa, since the legs still extend to the actual place of the Tabur, therefore from this relation of the vessels, they are considered the discernment of the name MB, that is, the discernment of AVI, and not the discernment of ZON.
And you must know the words of the ARI, in Etz Chaim, Gate 19, Chapter 3, and these are his words: “And know that whenever the name alone is without a filling, it is more deficient than the filling itself when it is alone; however, when both are together, the name and the filling, then the name itself, in its plain form, is more important and excellent than the filling that is in it.” End of quote. The meaning is that the plain letters of the name are the discernment of the Keter of the degree, which fills itself with its four garments, AB, SAG, MA and BON — and likewise with the four fillings of Ehyeh.
Now certainly the plain, which is the Keter, is beyond measure more important than its filling. However, at a time when there is no filling at all in the name, this indicates that there is in it only the discernment of Keter alone, at which time only the light of Nefesh is clothed in it — since it is known that in the vessels it is discerned that the upper one is revealed in it first, while in the lights it is discerned that the lower one is revealed in it first. So the plain is deficient compared to the filling, since the entire degree of the plain is only from its filling. For when it acquires the filling of phase one, it has the level of ZA, which is the light of Ruach; and the Ruach then settles in the vessel of Keter, and the Nefesh in the filling, which is the vessel of Hochma. And when it acquires the filling of phase two, it then attains the level of Neshama, and the Neshama clothes in the vessel of Keter, and the Ruach in the filling of phase one, which is the vessel of Hochma, and the Nefesh in the filling of phase two, which is the vessel of Bina — and so on in this way. So the degree of Keter rises only through the fillings it acquires.
And by this you will understand the words of the ARI, who says here that the two drops of MAN are two simple Ehyeh, which amount to MB — which at first seems puzzling, why he does not count the fillings. But as above, although the two lower Ehyeh rise in the discernment of MAN and are clothed in the two upper Ehyeh, which are in the filling of Yudin, nevertheless the principal MAN are the lower ones, which are the two Ehyeh of the filling of Heyin, which are the discernment of NHY, and are the discernment of ZON. And since these two Ehyeh are from the discernment of below the Chazeh, they are therefore in the filling of Koh, like ZON. One might then ask: how do they rise as MAN to the discernment of Mocha Stimaa, which is the discernment of the AB of AA — does not the AB illuminate nothing at all to the discernments below the Parsa, but only to the discernments above the Parsa, that is, to the discernment of the name of MB? And this is what the ARI tells us: that there is also, in the two lower Ehyeh, the discernment of MB — namely, in the discernment of the plain letters within them, since twice a simple Ehyeh amounts to MB. That is to say, although they are already below the Parsa of the discernment of the Chazeh, that is, from the discernment of the lights, which end with the middle line, nevertheless they are still considered the discernment of MB from the discernment of the illumination of vessels — that is, from the discernment of the Sium of the edges, which still extend down to the actual Tabur, from which discernment the Parsa has not yet been completed, as above. And the illumination of vessels is the secret of the light of Nefesh, as is known, and it is alluded to by the plain in the name without a filling — meaning that there is nothing there but the discernment of the light of Nefesh in the vessel of Keter. And this is what is alluded to in the two names Ehyeh plain, which amount to MB. And therefore they are fit to receive the MAD from the concealed Hochma of AA. Understand this well: for had they also lacked the discernment of MB of the vessels, they would not have been fit at all to receive the MAD from the concealed Hochma, since the light of AB does not illuminate anything at all to the discernment of below the Tabur.
And by this you will understand why the MAD of Mocha Stimaa is called by the three letters YHV, and not by the name YHVH — for although in relation to itself, certainly the Mocha Stimaa of AA too is discerned by YHVH, as is known; nevertheless, since the discussion here concerns the general Partzuf of AA, in which this AB cannot illuminate below the Tabur of AA, as above, therefore, from this discernment, it is found that the illumination of the concealed Hochma lacks the bottom Hey, as is known — since the discernment of below the Tabur is discerned, relative to the generality of the whole Partzuf, as the discernment of the bottom Hey within it. And therefore the illumination of Mocha Stimaa is called by the three letters YHV alone, to indicate the aforementioned name MB, which ends with the Parsa at the Tabur. As explained.
And this is what he says: “The drop of the male is YHV of BON, which is MB, and in it is the root of two drops for the need of AVI, except that since in Atik and Arich the male and female had not yet each been divided and separated on its own, therefore the root of AVI was still included together in this name YHV of MB” — meaning, as explained, that the drop of the male waters lacks the bottom Hey relative to AA, since it illuminates only down to the Tabur, as above. Yet it has within it the root of two drops, meaning that even within AB there must necessarily be male and female, which are the AVI of AB, receiving from the discernment corresponding to them from the AVI of AB of AK, which are the discernment of the HaVaYaH of Yudin, and have nothing at all of the discernment of the bottom Hey. And this is what he means, that in Atik and Arich the male and female had not yet been divided and separated: for the entire matter of this distinction between a separate male and female is by force of the bottom Hey in the Einayim, for this is why Bina went out from Aba, and two separate Partzufim, AVI, were made at the level of SAG, which is the level of Bina of coarseness and the discernment of AB of clothing — at which point the upper Aba is discerned as the discernment of AB of clothing, which receives from the upper AB and is also clean of the bottom Hey. And the upper Ima, who is at the level of Bina of coarseness, already has in her Vav the discernment of Aleph in the filling, which indicates her connection with the bottom Hey, as above. And by this, AVI of Atzilut were distinguished and separated into two Partzufim, only that they are joined face to face, as is known. Now, this entire difference between Aba and Ima applies only to AVI who clothe AA from the throat downward, who are already in the discernment of coarseness of SAG, and are already found beneath the membrane that covers Mocha Stimaa, as above at length; therefore Bina already has, in her ZA, the discernment of the bottom Hey. But in Mocha Stimaa itself, the bottom Hey, and the screen which is the membrane, are below it, and so it cannot be flawed at all above the source of its beginning, as is known. And therefore there is no difference at all between the Aba of Mocha Stimaa and the Ima of Mocha Stimaa, for the Ima of Mocha Stimaa too is entirely clean of the bottom Hey, equally with the Aba of Mocha Stimaa; and therefore the illumination of the coupling that comes out from the AVI of Mocha Stimaa has the power to bring down the bottom Hey wherever their illumination reaches. Understand this well.
And as for what he says, that the filling of this YHV of the drop of the male of Mocha Stimaa is in the filling of BON — this is a different matter, for even in AA there is the entire discernment of Katnut, from the discernment of the impression that remains even after his Gadlut. And from this discernment we discern in the YHV that it has the filling of MA and also the filling of BON. You also know that the upper one does not bestow upon the lower one except according to the measure of the MAN that the lower one raised to him. And therefore, since this MAN that rose to Mocha Stimaa was the discernment of the two Ehyeh of the filling of Heyin, and the MB is the two Ehyeh plain alone — as above, this indicates that there is in them only the discernment of the coarseness of Keter, which brings out only the level of Malchut — therefore the upper one too, which is Mocha Stimaa, bestows upon them the male waters only from its own level of Malchut, which is the HaVaYaH of BON, as is known. And therefore he says that the drop of the male is YHV of BON — that is, from the discernment of the level of Malchut alone, as explained, only that it is from the discernment of MB.
However, the matter of these six Ehyeh, of which the ARI wrote that the two lower ones are included in the upper ones, is discussed only regarding the discernment of the throat and HGT of AA himself; and what the ARI explained of them also in AVI is only to show the place of their origin — that is, he wished to show the discernments of the two lower Ehyeh, which are the discernment of the NHY of AVI, whose place is from the Chazeh to the Tabur, that is, in that very place where, from the side of the lights, they are already below the Parsa, and from the side of the vessels they are still above the Parsa; for this is the entire distinction upon which all the vessels and lights of ZON are built, as will be said further in its place.
Now, the order of the raising of the MAN mentioned began from Atik, as stated above: for after the NHY of AK received the Mochin of AB SAG, the AB SAG of Atik also received these Mochin of the light that breached the Parsa, since they clothe one another, as above. And then Atik raised the lower Bat Shesh of BYA to Atzilut, in which the vessels of ZON are included, and they stood in the place of the lower Bat Shesh of the NHY of AA. And then AA raised the NHY to his HGT, in the manner explained above at length; and with this raising, the records of ZON, which had been in the place of the Malchut of AA, are found to have now been raised to the place of the Chazeh of AA, since there now stand his Yesod and Atara, as above. Now you know that there, at the place of the Chazeh, are found the two lower Ehyeh of Heyin, down to the Tabur, as above; and therefore the records of ZON were included within these two Ehyeh of Heyin, and it is they that raised them as MAN to the two upper Ehyeh of the filling of Yudin, which stand in the Malchut of Mocha Stimaa, which is the throat, in the secret of the guttural letters Alef, Het, Hey and Ayin. And then the coupling of the palate and the throat was made, and the drop of MAD, which is the secret of YHV of Mocha Stimaa, descended to the two drops of MAN standing there in the discernment of the two Ehyeh plain, which amount to MB — that is, in the discernment of the vessels above the Tabur, as above at length. And therefore the drop of MB of the MAD was able to mingle together with the two drops of the two Ehyeh plain, as above. And then they descended from there to the Yesod of AA, standing at the place of the Chazeh, over which the Peh of YESHSUT clothes — which is now, in its entirety, the discernment of the Yesod of AVI and YESHSUT that became one Partzuf — and AVI received these three aforementioned drops, and coupled upon them, and brought forth ZON in the discernment of Ibur [impregnation]. As will be said further before us.