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- And know that whenever the Name alone is without filling, it is worse than the filling itself alone; however, when the two are together — the Name and the filling — then the Name itself, in its simplicity, is more important and superior than the filling within it.
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In order to understand these words and the continuation of the ARI’s words before us, one must penetrate and delve more deeply, to understand well the matter of the names and the fillings that the ARI deals with. And here one must know well the whole matter of the study of the 288 sparks, which was explained in my books Pama and Pamas, from page 188 to page 207. But let us come to it briefly: the first four degrees of the HaVaYaH of AB are the discernment of the Keter of AB, which is the discernment of below to above, and the essence of AB begins from the fifth degree onward, namely from the time the lights clothe in the vessels. Its discernment of anterior is the fifth degree, and its discernment of posterior is the sixth degree. And the distinction between this anterior and posterior is like that from Taamim [tastes] to Nekudot: the first level that expanded from above downward is called anterior. And from the time the lights began to depart, bringing out, in the way of their departure, four levels, one below the other — all these are called posterior.
As is written in Part 4. And behold, after the breaking of the vessels, the AHP of every degree descended to the degree below it. And therefore it is discerned that in the fifth degree only the records of GE remained, and its AHP descended to the sixth degree, which is in the discernment of posterior — in such a way that all the degrees of posterior are discerned as the discernment of AHP relative to the fifth degree, which is the anterior.
And it is known that only the discernment of the anterior of the degrees was corrected in Atzilut — that is, the discernment of GE within them — and more precisely, only the discernment of their Ketarim was corrected, while all the nine lower Sefirot, which are the discernment of AHP, were not corrected in Atzilut permanently, but only in the discernment of ascent alone, on Sabbaths and festivals. Thus all the corrections reach only the fifth degree, which is the discernment of the anterior, and not the sixth degree, which is the discernment of the posterior; and therefore these are called posterior, in the discernment of the Kav of carobs, as above. And behold, you know that when ZA attains the Mochin of AB SAG, then the bottom Hey descends from the Einayim, and the posterior, which is AHP, are returned to the Partzuf. Now accordingly one might find that there is likewise a complete correction to the sixth degree, which is the posterior, in connection with the AHP to the fifth degree. However, this is not so: for although the drop of the coupling of AB SAG nullifies the Parsa temporarily — enough to bring the bottom Hey down from the Einayim and to raise the AHP to Atzilut — nevertheless the Parsaot are not nullified. And these AHP are not corrected in their place in BYA as they were before the breaking of the vessels, but rather they rise above the Parsa; and therefore, relative to the degree as it was before the breaking, this is discerned as though its legs were cut off and raised above. And therefore the sixth degree cannot receive its correction through the return of the AHP to the degree, so long as the AHP are not corrected in their place in BYA, in the secret of leg reaching leg.
And here there is an important distinction: for on the one hand, the AHP are found to have risen to the degree and joined to it as before, through the fillings of AB SAG. And on the other hand — that is, considered from the discernment they had from the time of the Nekudim — they are as though they had not risen at all, for they do not expand in BYA as they expanded at the time of the kings; and it is found that they still have only the discernment of GE, which is the anterior, while the AHP that need to expand in BYA are still lacking. And this is what the ARI hinted, that the filling, when it is without the Name, is more important than the Name. For the fillings of AB SAG that raise the AHP to Atzilut now serve at the fifth degree, and do not serve at all for the posterior of the sixth degree, as above; for had they expanded to BYA and the Parsa been nullified, the fillings of AB SAG would have joined with their own Name, which is the sixth degree — for then they would have received their complete correction, as they were before the breaking of the vessels. But now, since the Parsa beneath Atzilut stands in its place, and the records of the posterior, which are the Names, do not enjoy the fillings that the AHP drew, they remain in the discernment of the Kav of carobs as before — so they are worse than their own filling. For their filling serves at the fifth degree, and draws there a complete level of GAR, while they themselves cannot enjoy from there.
And this is what he says, “the filling is the gematria of Elokim,” to hint at the aforementioned kings, who are called Elokim in the secret of judgments, and therefore they are sustained only from the filling, which is the gematria of Elokim, and it comes out to the gematria of 102 [Kav] — for these kings are the discernment of the Kav of carobs of the sixth degree, from which they fell and came to BYA, into the shells, namely from the seventh degree onward, which include all the 320 sparks, for the upper Partzuf includes all that is below it. And here the discussion is about the king Daat, who is the first level that came out from the look of the Einayim of AVI, as above, which is the secret of the first degree of the ZAT, called AB, as above. And therefore it is discerned that the sixth degree is the names of all these kings, who remained in Atzilut and did not fall. However, the kings cannot be sustained from their own names, which are the sixth degree that remained in Atzilut, because they lack the filling, and there is no coupling in them — for all the fillings that rise in the couplings serve only the discernment of the anterior, which is the fifth degree, as above. This fifth discernment does not belong to these kings, who are of the discernment of AHP and posterior — for only the discernment of posterior alone remained in the kings below in the shells, while the discernment of the anterior was already sorted out from them at the beginning of the correction of the five Partzufim of Atzilut, as is known. And therefore they have relation only to the sixth degree, and not to the fifth degree; and therefore they must be sustained from the fillings alone that stand at the fifth degree — namely from that discernment of AHP and posterior that they raise from BYA, through the coupling of AB SAG. And since they are the discernment of AHP and posterior, which are the discernment of judgments like them, they can be sustained from them. But from the names themselves of the fifth degree they cannot receive, since these are of the discernment of anterior, which has no relation to the kings.
And with this you will understand what the ARI wrote above (page 720, item 10), that not all seven kings were corrected in Atzilut, but only a part of each and every king was corrected, and a part of each and every king remained in the shells and was not corrected — and every single day they are sorted out through our prayer, and rise above in the secret of MAN [Mayin Nukvin], until the days of the Messiah. See there also in items 15, 19, and 21. And by what has been said you will understand this well: for only the discernment of the anterior of the kings was sorted out, which is attributed to the fifth degree — that is, the discernment of GE of the seven kings, which is the discernment of HGT of every king. But from their discernment of posterior — that is, AHP, which is the discernment of NHY of every king — nothing at all was corrected in Atzilut. For the entire discernment of the Gadlut of Atzilut, which returns the fallen AHP to the degree, acquiring the NHY of vessels and the GAR of lights — since this is done only through the ascent of NHY to HGT, in the secret of the partnership of the quality of mercy in judgment — therefore even the NHY that are acquired, through the bringing down of the bottom Hey from the Einayim, are not at all the same discernment of NHY that every king had at the time of the Nekudim. For their NHY was of the discernment of the first restriction, and they are not partnered in the quality of mercy; and therefore their NHY receive no help at all from all these new NHY that come out in all the discernments of the Gadlut of Atzilut.
And with this you will also understand that all the MAN that we raise from those kings who were not sweetened is only from the discernment of Bina of their NHY and above, which is discerned as the internality of these kings within the shells, and not from their discernment of below Bina, which is discerned as the discernment of externality of these kings. For from Bina of NHY and below is the very discernment of the quality of judgment of the first restriction, which has no illumination at all in Atzilut. And even the discernment of the inclusion of this externality that rises from Bina and above with the ascent of the MAN — behold, these come by way of the sorting of Aba, who brings them back down to BYA in the secret of refuse, called the heart of stone, as is known.
And one should not raise the difficulty, accordingly, how the ARI can say that these kings who were not sweetened and who remained in the shells are sustained from the fillings of the pure Kav that rose to Atzilut, and only from the names themselves they cannot receive, as above — for according to what has been explained, they should not have needed to receive even the slightest thing from the illumination of Atzilut, since they are the discernment of the NHY of each and every king that were not sweetened in the quality of mercy, and have no relation at all to the NHY that are sweetened in the quality of mercy — so how do they receive from them?
The matter is that the ARI is speaking here only from the discernment of the day of Shabbat, when the complete correction reaches ZA of Atzilut, as it was at the time of the Nekudim in the king Daat — for he rises and clothes up to AA, and his level is found equal to ZA of Nekudim, who is the king Daat, and it is found that he has already reached the utmost of his height, as it was before the breaking of the vessels — which is discerned as having already reached the end of correction, and all the corrections of the breaking of the vessels have already been completed. Except that all this is only from the discernment of the lights, and not from the discernment of the vessels; and this is because the couplings were made only in the pure Kav, which are the fillings of AB, SAG, MA of the anterior vessels attributed to the fifth degree, as above — so that this correction does not reach the discernment of NHY of the sixth degree, which is the discernment of NHY not sweetened in the quality of mercy. And therefore ZA of Atzilut is still lacking NHY relative to ZA of Nekudim — namely, the NHY called Kav of carobs — and from this discernment ZA of Atzilut is called by the name amputee, that is, that his legs of Kav of carobs were cut off, which are of the quality of judgment without sweetening, as above. And he has only the discernment of NHY of the pure Kav, which are the fillings of AB SAG MA, that are 19, 37, and 46, which come to 102, as above — which, relative to ZA of Nekudim, are only the discernment of HGT alone, and lacking NHY.
And therefore there are two kinds of distinctions to be made here on the day of Shabbat: the first is that all the wholeness of ZA on the day of Shabbat, in the discernments of his lights, which reach the height of the king Daat before the breaking of the vessels — this shines only in Atzilut alone, that is, above the Parsa that is between Atzilut and Beria; but from the Parsa downward these lights cannot expand. And on the other hand, one must discern that all the discernments of the fall to BYA due to the breaking of the vessels are already entirely corrected, as is written in the Zohar, that all judgments pass from her, and there is no other rule in all the worlds besides her, etc. And it is because all the grip of the shells and the judgments is only in the place of the lack of holiness, from the discernment of the lights that are lacking to them, as above (page 492, the passage beginning “from them”), study it there well. And it is found now that on the side of the lights there is here a complete wholeness, as it was before the existence of all the flaws — that is, before the breaking of the vessels — so all judgments pass from Malchut, and there is no longer any place at all for the shells to nurse from her, and the whole structure of the rule of the three
worlds of BYA of the Sitra Achra is nullified as though they never were. Understand this well.
And it is known that all the discernments of BYA are discerned as a single Partzuf, both in holiness and in the Sitra Achra, in the secret of “God has made one opposite the other.” It has also been explained above that the whole discernment of the MAN that rise from the kings within the shells is only from the discernment of Bina and above, which is reckoned as their internality, and not from their discernment of Bina and below, where the complete rule of the quality of judgment of the first restriction is. You also know that the whole Partzuf up to the Chazeh [chest] is discerned as internality, because Tifferet is the discernment of Bina of Hassadim up to his Chazeh, as is known. And accordingly it is found that the whole discernment of the MAN that rose from BYA to Atzilut, through the coupling of ZA upon them, whose level reached AA, is only from the discernment of the Chazeh of the Adam of BYA and above, and nothing at all from the Chazeh downward. And therefore this part of this Adam is discerned as fully corrected on the day of Shabbat, but not in its place — only through ascent to Atzilut. But the part from his Chazeh downward cannot receive a complete correction at all, even on the day of Shabbat, since it raised no MAN at all to the Gadlut of ZA, as above.
And therefore this whole place, from the Chazeh and above of the Partzuf of the Adam of BYA, is discerned as an entirely empty space — meaning that the discernment of the complete lights of the day of Shabbat is not there, because of the Parsa of Atzilut, which detains and does not allow them to pass from there downward, as above. However, even for the wicked man of the Sitra Achra there is no longer any place of grip to stand there; for although the lights from the Chazeh and above of the Adam of BYA of holiness do not expand below the Parsa, nevertheless this detracts nothing at all from its wholeness — for after all, the man of the Sitra Achra has no place of lack from which to nurse, since all its lights have already returned as they were before the breaking of the vessels; and it is therefore discerned that this place becomes an empty space, with neither the lights of holiness nor the forces of the Sitra Achra there.
And even from the Chazeh and below of the Adam of BYA, from which there is no possibility of any ascent, as above — nevertheless, since the lights in general have come to the end of their correction, therefore even the discernment of those kings attains a great correction, and it is this: that they now become the discernment of a Neshama to the shells — meaning that on the weekdays they are captive under the hand of the shells, and the shells rule over them; but now, on Shabbat, they receive illumination in their place, from the aspect of the wholeness that is in Atzilut, in such a measure that they rule over the shells, and become the discernment of a Neshama for them, as the ARI writes here in item 36. See there.
And behold, this illumination that the kings from the Chazeh and below receive, until they become the discernment of a Neshama, is called the illumination of the fillings without the names themselves. For had they raised MAN to these couplings, then they themselves would have been included in the fillings of the pure Kav, and would have risen to Atzilut, like the part of the Partzuf from the Chazeh and above, and would then also have received from the names, and the illumination of Atzilut would have reached them in all the wholeness of the end of correction. However, since they themselves did not rise within the totality of this MAN of the pure Kav, as above, therefore they receive only from the discernment of the pure Kav alone, which has a relation similar to their discernment, since they too rose from BYA — but from the Chazeh of the Adam of BYA and above; and since they are the upper discernment of these kings, therefore they can receive from them. But from the names themselves, which are now at the end of their correction, they certainly cannot receive even the slightest thing, since they have no relation to them at all, as above. And to this the ARI hints, that the filling is the gematria of Elokim — meaning that it is not sufficient for a complete illumination, and they have no ascent at all, but remain in their place from the Chazeh downward, as they were on weekdays — except that they come out of the discernment of the captivity of the shells, and become the discernment of a Neshama to them; but the shells too do not pass away from that place.
And this is what he says (in item 33), “And behold, on the day of Shabbat it is forbidden to carry in the public domain, which is the domain of these aforementioned kings; and behold, it is necessary that they be nourished and that sustenance be brought out to them from the private domain, which is ZA after the correction” Meaning: for therefore the Parsa was spread between Atzilut and Beria, and it does not allow the lights to go out from Atzilut, which is the secret of ZA after his correction, in the secret of the private domain, to the public domain, which is the place of BYA. And one who carries on Shabbat from the private domain to the public domain causes, above, relative to his soul, that lights pass from the private domain, which is Atzilut, to the place of BYA, which is the public domain. And although the lights of GAR do not pass of themselves below the Parsa, and no flaw of the lower ones can mar them, nevertheless they cause the lights of Hassadim to pass from Atzilut to Beria, since the light of Hassadim is not limited by the power of the Parsa, as is known; and therefore they mar them, and separate them from the illumination of Hochma that is within them — for those Hassadim cannot receive from them the slightest thing of the illumination of Hochma, since the power of the Parsa prevents them from passing from it downward; and it is found that the Hassadim are separated from Hochma, which is called like death, since the illumination of Hochma is called life, as is known that the light of Hochma is called the light of Haya. And therefore, for one who carries from the private domain to the public domain, his punishment is great.
And the ARI says, “And behold, it is necessary that they be nourished and that sustenance be brought out to them from the private domain, etc.” Meaning: for even on the weekdays the kings and the shells take their sustenance from Atzilut, in the secret of a slender illumination, as is known; except that on the weekdays this happens through the sins of the lower ones, who continually cause the lights of Hassadim to be separated from the illumination of Hochma, and to descend to the shells for their sustenance, and this whatsoever more than is necessary for them. Not so on Shabbat, which is a time of wholeness: there is a more corrected way, namely that the kings receive their illumination from the fillings of the pure Kav, as above — this illumination reaching the kings alone, and not the shells, because it is of the discernment of wholeness, having no lack for the shells to grip there, as above; on the contrary, they are destroyed and nullified by the illuminations of wholeness. And therefore the shells cannot mar the illumination of the fillings that reaches the kings within them on the day of Shabbat, and therefore there is no prohibition in the going out of these illuminations from the private domain to the public domain, since they are received only by the kings alone, through which a great correction reaches them, that they become a Neshama, and the shells are subdued. And this too is only in the discernment of the illumination necessary for the existence of the shells, so that they should not be entirely nullified, until the end of the correction of the six thousand years, when the day arrives that is entirely Shabbat, as is known.
And this is what he says (in item 33), “Rabbi Meir holds that ZA, when it is in the phase of the amputee alone, then goes out with its Kav there in the public domain, to nourish them” — namely as above, that the kings deserve to receive from Atzilut the discernment of the fillings of the names, which are the discernment of the posterior that rose from the Chazeh and above of the Adam of BYA, which joined with the MAN in the discernment of the pure Kav; and since they do not receive from the names themselves, there is no loss in this — on the contrary, there is an advantage, for through this the kings acquire great rule over the shells, and become a Neshama to them.
And as for why Rabbi Meir calls ZA here by the name amputee, this is to indicate that the intent is regarding the Sabbaths of the six thousand years, for only then is ZA called by this name — that is, so long as the NHY of the Kav of carobs have not received their correction, on account of which the legs, which are these NHY, are lacking, relative to ZA of Nekudim, as above. But on the day that is entirely Shabbat, that is, after the six thousand years, then all the sortings are already completed, until leg reaches leg, and BYA are corrected in their place and return to be Atzilut itself, and then ZA acquires his legs from the time of the Nekudim, and is no longer an amputee. And so as not to err in his words, he therefore calls him by the name amputee, so as to understand that the discussion is about the Sabbaths of the six thousand years. Understand this.
And this is what he says (in item 33), “Therefore he is also called an amputee, because the name itself was cut off and rose above, but only its Kav, which is its filling, is what goes out to nourish in the public domain” Meaning: he adds a second reason for calling ZA by the name amputee, and it is because of the reception of the kings themselves, who cannot receive from the name, but only from the fillings, which are the Kav; so this reception is from the part of the filling, which is the discernment of posterior and NHY, apart from the name itself that remains above and does not join with that illumination — therefore it is discerned by the name amputee. And as he continues, that the word ‘cut off’ is AB, SAG, MA in gematria, with the Kolel — that is, the names themselves that remain above; and the discernment of their fillings alone, which are 19, 37, and 46, are what were cut off and shine below to the kings.
And this is what he says (in item 35), “All the grip of the shells on the day of Shabbat is in the NHY, which are the legs of ZA, which rise on the day of Shabbat above their place, and then a vacant place and a space remain, in the secret of ‘whoever profanes it shall surely be put to death,’ and therefore ZA is called an amputee, in the secret of these legs that were cut off and rose above their place, and only the Kav descended” — meaning: all the discernment of the remnant that remains for the shells for their subsistence on the day of Shabbat, when ZA returns to the level of ZA of Nekudim before the breaking, is nothing more than by cause of the rising of the NHY of Zeir Anpin from their place in BYA, above the Parsa, to the place of Atzilut. For at the time he clothes up to AA, it is necessarily so that he has already attained the whole discernment of posterior that fell at the time of the breaking of the vessels, as it was for ZA of Nekudim, who is the king Daat, as above; and thus all the AHP that were in BYA return and join and become Atzilut, as it was before the breaking of the vessels — which is discerned as though his legs, which were in BYA, were corrected; and thus the shells would have had to be nullified and pass from the world, as will be at the end of the correction. And to this he says, that since the legs of ZA were not corrected in their place in BYA, but rose and came above the Parsa to the place of Atzilut, it is found from this that a vacant place and a space remain, in the secret of ‘whoever profanes it shall surely be put to death’ — meaning that even from the Chazeh and above of the Adam of BYA, it has no expansion at all to its place, but rather the Sitra Achra passes from this place, because of the wholeness of that part that became entirely in the discernment of Atzilut, as at the end of correction, and there is no longer any discernment of one opposite the other for the wicked man to grip and be in that place. However, there is also no illumination of Atzilut in the place, since it does not pass below the Parsa, as above. And therefore the place is discerned as an entirely empty space. And this indeed is the whole grip of the Sitra Achra that can exist on the day of Shabbat: for at the time a person carries from the private domain to the public domain, he causes the lights of Hassadim to expand from Atzilut to the place of BYA, and they are forced to expand without the illumination of Hochma, and they die because of this, as above. Thus even on the day of Shabbat a grip remains for the shells, because of the place of the space that was made, from which comes the matter of ‘whoever profanes it shall surely be put to death’ — for since they cause the lights to go out from the domain of Atzilut, so that they separate from the illumination of Hochma and die, so is the punishment upon them, that they shall die — which is the secret of ‘whoever profanes it shall surely be put to death.’
And this is what he says (in item 36), “And these are the seven kings, etc., and they descended below and were sorted out there, and they stand there in the discernment of spirituality and Neshama for the shells” — meaning, this is not the pure Kav itself, which joined and rose to Atzilut above, but the discernment of the illumination of the pure Kav that reaches the kings on the day of Shabbat, through which they are sorted out there in their place within the shells, and become a Neshama to them, as above. And now the difference is well understood between the pure Kav itself and the discernment of the pure Kav that corrects the Kav of carobs, in the secret of “the amputee goes out with his Kav.” For the meaning of pure Kav is those three fillings of 19, 37, and 46, which rise as MAN in Atzilut, and are sorted out through Aba, and receive the sweetening of the quality of mercy through the illumination of the five Gevurot of Ima, and bring out there first the level of Katnut; and afterward, through the bringing down of the bottom Hey from the Einayim, their Gadlut comes out, until ZA attains the level of AA on the day of Shabbat, as above. But the Kav of carobs, which receive their correction from the aforementioned pure Kav, are in an entirely different manner: for their sorting is done in their own place, which is through the illumination of the fillings alone, without the names — so that from the wholeness of the fillings themselves in their place in Atzilut, they shine from this discernment also to the kings from the Chazeh downward, who cannot rise to Atzilut, since they are the discernment of the quality of judgment of the first restriction, as above. And they are the discernment of the Kav, of which it was said, “the amputee goes out with his Kav.” And therefore they are still judgments even after the sorting, and after they have become the discernment of a Neshama and spirituality.
And this is what he says (in item 37), “There is a place in the lower Garden of Eden, where the point of Bina is, and there, close to it, stand those kings who reigned in the land of Edom, and those souls of the righteous who are there are all of the phase of the owners of Kabin” — Meaning: for you know that the essence of the discernment of the kings that were not sorted out is from the discernment of Bina and below of the general NHY, so that in the collectivity of the whole Adam of BYA, it is the place from the Chazeh and below, which is the TNHY of Yetzira and the ten Sefirot of Assiya. And this is what the ARI hints here, that even in the lower Garden of Eden, the essence of the correction is only from the discernment of Bina and above, but from Bina and below is where the seven kings stand, in their portion, who could not be sorted out, because they are of the discernment of the quality of judgment of the first restriction, as above. And this is what he says, “where the point of Bina is” — for this is the discernment of the lower Garden of Eden. And this is what he says, “and there, close to it, stand those kings” — that is, below the place of Bina. And this is what he says, that those souls of the righteous who are there are all of the discernment of the owners of Kabin — hinting at those souls that received their sorting below, while they were in the place of the shells, through the illumination of the pure Kav on the day of Shabbat, as above. Understand this. And this is what he explains, that they are of this secret of the aforementioned Kav, and therefore they need to clothe themselves in those Kabin — meaning that they received their correction from the discernment of “the amputee goes out with his Kav,” and are found dependent upon the illumination of these Kabin, which became for them the discernment of NHY that brings about the GAR of the Neshama, for without NHY there is no discernment of GAR, as is known. And therefore it is discerned that their legs are the discernment of Kabin, and not from the discernment of their own selves. Understand this. And see in Mevo Shearim, Gate 3, Part 2, Chapter 14; and in the Gate of the Discourses of our Sages, of blessed memory, on Bereishit Rabbah, page 45, column 2, the passage beginning ‘However.’