Частина 14 · Глава 95
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- Now, after the third head, the upper bone is sealed with the membrane of the air, and the light descends through the hairs, like the light of the sun that passes through small holes. And this is for Aba, for in Aba alone the upper bone spreads without a garment, because it is included in the Mazal and is considered like Atik; but ZA was made through Aba, for the bone spread and clothed in him, and through it three brains were made in him.
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And know that this is the whole difference between the revealed AB, without clothing in Izka Dachya, which is the Mem of Tzelem, and the AB that is covered in Izka Dachya. For in the revealed AB, the Tifferet, which is the bearer of the illumination of Hochma, is found shining there in the GAR of AB, from the discernment of its being by itself, without the sheath of the Yesod; and the Bina of the discernment of the upper AVI, which are the GAR of AB, is found to have returned to be Hochma literally, as above. This is not so in the AB that is clothed in the Izka, which is the Mem: the Tifferet, which is the bearer of the illumination of Hochma, cannot be revealed at all, for the Izka detains it and does not let it be revealed there, but only in the Lamed of Tzelem, which is the discernment of YESHSUT and the discernment of the VAK of the Mochin of AB. For although the Yod comes out there from the air, and the light of Hochma is revealed in the Tifferet, nevertheless that Tifferet does not shine from the discernment of its being by itself, but from the discernment of the garment of the Yesod, which is the secret of the sun in its sheath: that the sun does not shine according to its own power, but according to the measure of the sheath, which is its garment; and these are the screens of narrow and short of the Yesods of AVI, called the crown of Gevura, as above. (Page 1542, the passage beginning “indeed,” see there.)
And with this you will understand clearly the Katnut [smallness/infancy] of Aba and the Katnut of Ima, from the discernment of the Katnut of the level of AB. For because of the correction of MaLTz mentioned above, by which the NHY of Atik were corrected into garments of Mochin for AA, as above, which caused the covering of the GAR of AB in Izka Dachya — and this was because of the use that Radla made of the screen of the second restriction for the need of the emanation and the birth of AA, as is known — behold, two diminutions were made by this. The first is the concealment of the light of the GAR of the revealed AB, because the GAR were corrected in the Izka, which is the discernment of the posterior of Ima that repel Hochma. And the discernment of the screens that served in the level of the revealed AB went out from the discernment of the Rosh of AA, in the discernment of the surplus of the brain, and became the hairs of the Reisha and the Dikna. And this diminution caused the Aba of Atzilut to remain in the discernment of VAK without a Rosh. For in the Mochin of AA itself the covering of Izka Dachya is not reckoned as any diminution whatsoever, since this covering joins the Galgalta with Radla so that they should be like one Rosh — the reason being that the screen that is in the Peh [mouth] of Radla does not rule over the discernment of the GAR of Bina so as to bring her out of the discernment of Rosh; and therefore the Galgalta attains, through the garment of the Izka, a very great elevation, for this cleaves it to the Rosh of Atik, as explained. Indeed, for a Partzuf lower than AA, that is, the upper Aba — who is compelled to receive from the discernment opposite him in the Rosh of AA, that is, from the discernment of its Galgalta, which are the discernment of the GAR of AB and the upper AVI — and after the Galgalta was covered in the Izka in the covered Hassadim of the GAR of Bina, Aba too has nothing but the discernment of covered Hassadim without Hochma, which in relation to Aba is VAK without a Rosh. And you thus find that this diminution of the Galgalta, which was covered in the Mem of Tzelem, caused the Aba of Atzilut to become the discernment of VAK. And the first diminution has thus been explained, which is the secret of the MAN of the Dikna.
And the second diminution, which was made because of the clothing of the MaLTz that was renewed in AA, is the going out of the Bina entirely outside the Rosh of AA, and she became the discernment of a throat, for the Guf [body]. For after the Galgalta of AA was corrected in the discernment of the Mem of Tzelem, the coupling of the upper Ima with the Hochma that are included in the Galgalta is found; for the force of the Izka rides upon them so that they should not couple to reveal Hochma, as above. And this caused the Bina of AA itself to separate entirely from the Mocha Stimaa [the concealed brain] of AA, and to clothe likewise in the discernment of the posterior that repel Hochma; so that from this discernment the upper Ima of Atzilut too is lacking a Rosh, for she has no discernment of coupling with the upper Aba, since both of them are included in the discernment of the GAR of AB, which is the Galgalta, and they are compelled to receive only from there. And even the upper Ima cannot receive from the Lamed of Tzelem, which is the discernment of YESHSUT, and not the upper Ima. And this is what is regarded as the discernment of the diminution of the going out of Ima to the outside, which is the second diminution, whose MAN are the sons, that is, the ZON.
And behold, the matter of the Katnut of AVI of Atzilut has now been well explained: that although they have the level of SAG in their fixed state, nevertheless, since from their root they are the discernment of AB, they suffer the two diminutions that were made through the clothing of the GAR of AA in MaLTz of Tzelem. The first diminution is attributed to the upper Aba, who is the Hochma of AB, and the MAN for the restoration of his level are the discernments of the hairs of the Reisha and the Dikna. That is to say, that since the hairs of the Reisha and the Dikna are outside the Partzuf of the Rosh of AA, there is in them nothing but the discernment of the VAK of the revealed AB, for therefore they cannot be included in the Partzuf, after the GAR of AB were concealed in the discernment of returning surrounding light. And therefore these hairs of the Reisha and the Dikna bestow upon the upper Aba only the Katnut of AB, and they establish him in the discernment of one lacking a Rosh; and he has no correction except through his ascent to the GAR of AA at the time when AA is joined with Radla. For then the hairs of the Reisha and the Dikna enter again into the discernment of screens and MAN for the level of the revealed AB, which now comes out because of their inclusion in Radla, where MaLTz of Tzelem does not apply; and the Izka opens, and Bina returns to be Hochma, and the Tifferet of the Mochin returns to be the bearer of the illumination of Hochma, as in the ten Sefirot of direct light — that is, in the discernment of its being by itself, since it is in the discernment of the GAR of AB, that is, in the upper AVI, where the place of the revelation of the Tifferet in its own discernment is, as above, see there. And in this same way the second diminution of the upper Ima is likewise corrected: that through the ascent of ZA for MAN, and thereby the revelation of the Mochin of the revealed AB, as above, she returns to the Rosh of AA and couples there with the upper Aba. And understand well these two diminutions and the discernment of their correction through the MAN of the hairs.
And with this you will understand well the matter of the two Mazalot, which are: correction 8, which is called Notzer Hesed, and correction 13, which is called VeNakeh, which are the discernment of the VAK of the revealed AB, as above, and are therefore called the Daat of AVI. And the Mazal Notzer is the discernment of the crown of Hesed, that is, the discernment of Tifferet; and it is the discernment of Tifferet from the discernment of its being by itself, outside the sheath, as in the ten Sefirot of direct light, and it serves the upper Aba. And it is the discernment of the nine of direct light from above downward. And the Mazal VeNakeh is the crown of Gevura, that is, the screens that are in the Yesod, which raise nine of reflected light from below upward, and she serves the upper Ima. And it is known that the principal bearer of the illumination of Hochma is the Tifferet, which is the Mazal Notzer, and therefore it is attributed to the nine of direct light that are from above downward, which is the discernment of Joseph, that is, the Tzadik that enters her, as above. And the Mazal VeNakeh is the bearer of the discernment of the screens, and therefore it is the discernment of the nine of reflected light that are from below upward, and it is the discernment of Benjamin, that is, the Tzadik that comes out of her. And therefore the Mazal Notzer is the crown of Hesed that is in Aba, and the Mazal VeNakeh is the crown of Gevura that is in Ima. And understand well.
And with this you will understand the remainder of the words of the ARI (page 1521, item 50), where he says, “that the eighth Mazal is the discernment of the Tifferet that is in the beard, and the thirteenth Mazal is the discernment of the Yesod that is in the beard, which is included of male and female”: that is, as explained, that the eighth Mazal is the crown of Hesed, and the thirteenth Mazal is the crown of Gevura, which is the discernment of the screens that are in the Yesod, which are the discernment of male and female — that is, the discernment of narrow, which is the inclusion from the Yesod of Aba, and the discernment of short, which is the screen of the Yesod of Ima, who is female. And this is what he says, that it is the discernment of a Yesod that is included of male and female. And therefore he says that the eighth Mazal bestows upon the thirteenth Mazal.
And this is what he concludes there, “and then, when the ZON are there in the secret of Ibur [impregnation] in AVI, the Mazal of the Dikna awakens in its clothing within AVI, and then they bequeath Mochin fit to beget in the heads of ZON”. And you see how the ARI is precise in saying that the Mazal of the Dikna awakens at the time of its clothing in AVI, for only then are the Mochin of birth bestowed. And this precision is because the Mochin of birth come only from the revealed AB, since there is in it the discernment of the Tifferet, which shines with its illumination of Hochma while it is by itself, outside the sheath of the Yesod, and this is reckoned as a complete illumination of Hochma. And it was explained above that this applies only at the time when AVI clothe the GAR of AA, when the two Mazalot, the eighth and the thirteenth, serve as their Daat; for then the Mazal Notzer is found above, by itself. Outside the Mazal VeNakeh, which is its sheath, for the joining of AVI is in the discernment of their Yesods, both of which are included in the Mazal VeNakeh; but the discernment of the Tifferet itself is revealed outside its sheath, and precisely then, that is, from the discernment of the revealed Tifferet, the Mochin of birth are bestowed upon ZON.
Indeed, the ZON themselves do not receive these Mochin of AB except from the Mazal VeNakeh alone, that is to say, from the discernment of the two Yesods of AVI that are included there, as above. And therefore the discernment of the Tifferet is no longer revealed there from its own discernment, but according to the measure of the Yesods, from within the sheath that is in them; so that there is in it nothing but the discernment of the illumination of Hochma in the discernment of a path to pass through it, as above. And this applies throughout all the six thousand years, in that the discernment of the Tifferet of the Mochin of AB is not revealed in ZON from the discernment of its being by itself, outside the sheath, but from within its sheath, as explained. And in the seventh millennium, after the completion of their correction of the six thousand years, then the illumination of the Tifferet will be revealed in ZA outside its sheath, and then the seventh millennium will be revealed, which is the secret of “and one is ruined”. For then the Creator will bring the sun out of its sheath, for this Tifferet is the secret of the sun, as above in the words of the ARI, in the secret of the hidden sun and moon, see there. And when it shines in the discernment of its being by itself, as in the eighth Mazal of the Dikna, it is regarded as the going out of the sun from its sheath, by which the righteous are healed, etc., as written in the words of our sages. And with this you will understand what the ARI writes, that even on Shabbat at Mincha, when ZA rises to AA, he does not rise to the Mazal Notzer, but only to the four lower corrections of the Dikna that are below the Mazal Notzer, as is known. That is, as above, that in the course of the six thousand years he receives Mochin of AB from the discernment of the sun in its sheath, that is, from the illumination of the Tifferet that is clothed in the Yesods of AVI in the place of the Mazal VeNakeh, for there the Yesods of AVI stand; and he does not rise to the Mazal Notzer, which is Tifferet while it is outside its sheath, except in the seventh millennium, as above.
And this is what he says, “after the third head the upper bone is sealed with the membrane of the air, and the light descends through the hairs like the light of the sun that passes through small holes; and this is for Aba, for in Aba alone the upper light expands in him without a garment, because it is included in the Mazal and is reckoned as Atika”. And at first glance this is difficult: why is Aba reckoned as Atika, and for what purpose does he inform us of this? And you will understand the matter with the above, for it was explained that the Mochin of Aba from the discernment of AB cannot be revealed except in the GAR of Atik. This is not so in the GAR of AA, where the GAR of AB, which are the upper AVI of the Mochin, already come covered in Izka Dachya, so that the discernment of the VAK of those revealed Mochin comes in the corrections of the hairs of the Reisha and the Dikna; because of which the upper Aba of Atzilut too is covered in Izka Dachya, and he does not receive Hochma from the Rosh of AA, which are in the discernment of the Mem, but necessarily receives from the hairs of the Reisha and the Dikna, from which he has nothing but VAK alone, as above, see there. And this is what the ARI says, “that the upper bone is sealed with the membrane of the air, and the light descends through the hairs like the light of the sun that passes through small holes”: for the Hochma of AA is sealed by the membrane beneath it, because of the correction of the Mem in the Galgalta, and Aba cannot receive Hochma from it except by way of the hairs of the Reisha and the Dikna, which are those that remained in the Rosh of AA in the discernment of vessels of VAK and external to the Rosh of AA, in which there still is the Katnut of the revealed AB to bestow upon Aba. And this is what is called small holes, that is to say, only the discernment of Katnut and not Gadlut [greatness/adulthood].
And therefore he has no discernment of GAR and Rosh to the upper AVI, which is the discernment of AB and Hochma, except in the ascent of AA to Radla, and of AVI themselves to AA; for then the hairs entered again into the internality of the vessels of AA, since they are now in the discernment of Radla itself because of the ascent, and once more the discernment of the Malchut of the first restriction serves there, without any garments of MaLTz, as above; and the GAR of AB were revealed and become the discernment of a Rosh for the upper AVI. Thus Aba does not receive the discernment of Rosh and GAR except at the time when he is included in the GAR of Atik. And therefore the ARI says of Aba, “he is included in the Mazal and is reckoned as Atika”: for the Mazal serves as the Daat of AVI only when they are included in Atik, as above; and therefore, at the time when the Mazal is in Katnut, they are likewise reckoned as the discernment of the VAK of Atika, for they come from the level of the revealed AB that served in the place of the GAR of Atik, and likewise they are returned to the GAR of Atik at the time of the emergence of the Mochin of birth. Thus the discernment of the Mazal and Atika are almost one discernment, and likewise the Mazal with AVI are literally one discernment, as explained. And this is what he is precise about, “but ZA was made through Aba, for the bone spread and clothed in him”: for therefore there is in ZA a very great difference from the Mochin of AVI themselves. For AVI, who are in the place of the GAR of AA, which is in the place of Atika, and the Mazalot serve them as Daat from below upward — behold, the eighth Mazal, which is the Tifferet of the Dikna, is found there in the discernment of its being by itself, revealed and shining in the utmost perfection, as above. Indeed, in ZA, who is compelled to receive from the Yesods of AVI, which are the discernment of the Mazal VeNakeh, the sun does not shine in its own form, but in the form of the sheath, that is, according to the measure of the Yesods, as above.