Частина 16 · Глава 3

Текст АРІ

Поки немає мовою Українська — показано: English

And indeed, immediately at the time of the restriction, which is the ascent of the light upward, before its coming out from the eyes, when the Nekudim had not yet been made, immediately the two discernments of the externality were darkened, for the inner light was to depart upward; and they could not stand there, and they descended below, under the straight feet of Adam Kadmon — only to the place of the surrounding light which is beneath the straight feet of Adam Kadmon.

Ор пнімі

Поки немає мовою Українська — показано: English

Цей коментар ще не зіставлено з окремими пунктами — примітки йдуть у порядку читання, а номер поруч із кожною рахує самі примітки, а не пункти тексту АРІ.

Не зіставлено з пунктом

1Immediately at the time of the restriction, etc., before its coming out from the eyes: And you must know that the matter of the ascent of the concluding Malchut to half of the Tifferet of AK, which the ARI explained above in the Partzuf of AK itself, was nothing but the discernment of a preparation for the coupling for the need of the Nekudim; but in AK himself no change whatsoever was made in practice, since every force of restriction that newly comes out acts only from the place of its emergence onward, that is, only in the Partzuf TNHY of AK mentioned above. And only here is this change recognized in practice — the ascent of the coupling Malchut to the place of the Nikvey Einayim, and of the concluding Malchut to the place of half of the Tifferet of the Partzuf. And you already know that although it is called TNHY, nevertheless a whole Partzuf is discerned in it: HBD HGT NHYM. And in it this change was made, that the concluding Malchut, who had been standing at the Sium of its feet upon the point of this world, as above, has now risen to the place of the Bina of the Guf [body] of this Partzuf, that is, to half of its Tifferet, where the place of the point of the Chazeh [chest] of this Partzuf is; and it turns out that from the Chazeh and below it remained empty, without light, like the middle point that became a vacant space at the time of the first restriction, since the concluding Malchut is found now at the place of the point of the Chazeh. And know that these vessels of the Chazeh and below, which remained without light, are the very ones that became the discernment of the three worlds BYA; for the discernment of the clothing of the light of this Partzuf TNHY ended now at the place of the Chazeh. So that only the vessels of HBD HGT down to the Chazeh remained in Atzilut, since the light of the line from Ein Sof was now cut off at the point of the Chazeh; and the Chazeh and below became now, in relation to what preceded, as though it were entirely in the discernment of a vacant space — except that through new corrections there was drawn there a further discernment of a light of offspring, which are the Partzufim of BYA, as written in its place further on.
And behold, the ARI wishes to explain here the original first discernments from which the three worlds BYA were made. And this is what he says: immediately at the time of the restriction, which is the ascent of the light upward, before its coming out from the eyes, when the Nekudim had not yet been made, immediately the two discernments of the externality were darkened — that is, the discernment of the face of the Chazeh and below, and the discernment of the back of the Chazeh and below, as above in item 3, for the Chazeh and below is regarded as the externality of the Partzuf, as written in the Inner Light there. And since the concluding Malchut rose to the place of the Chazeh, behold, “the inner light departed upward, and they could not stand there” — for the force of the restriction already governs all these vessels of the Chazeh and below, and they can no longer clothe the inner light, similar to the point of this world, as written above.
And that which the ARI is precise in saying, “immediately at the time of the restriction, before its coming out from the eyes, when the Nekudim had not yet been made,” the intention is to teach us that the matter of the falling of these vessels of the Chazeh and below of the TNHY of AK to beneath the feet of the inner AK, to the place of the point of this world and below, which surrounds beneath the Sium of the feet of AK, as written below, item 5 — behold, this matter happened together with the ascent of the concluding Malchut into the Bina of the Guf at the place of the Chazeh, as above, and only before the coupling Malchut had made the coupling by striking at the place of the Nikvey Einayim. And this is what he is precise about, “before its coming out from the eyes”; which is not so afterward, when the coupling was made at the Nikvey Einayim and the ten Sefirot of Nekudim came out from there, for then they returned and raised the vessels that had fallen from beneath the feet of AK to their first place, only in the discernment of the externality that is below the Parsa, as written below, item 8.
2And they descended below, under the feet of the straightness of Adam Kadmon: For the reason that that same Malchut who made a Sium for the feet of AK has now acquired her place at the place of the Chazeh [chest] of these TNHY; and the vessels of the Chazeh and below of AK became equal to the discernment of the point of this world that is below the Sium of the feet of AK — that is to say, that they are not fit to receive any light at all, just as she is not. And therefore it is regarded that they are found now below the Sium of the feet of AK, as written above.
3Only to the place of the surrounding light which is beneath the feet of the straightness of Adam Kadmon: And one must know what the ARI wrote in Etz Chaim, Gate 42, Chapter 3, that there are in all the degrees of ABYA only three vessels, which are Keter, Hochma, Bina; but the ZA and the Nukva of each and every degree separated from the inner vessels and became surrounding lights for every degree, called garment and palace, or surrounding lights of straightness and surrounding lights of circles — the surrounding lights of straightness being the light of Haya, and the surrounding lights of circles being the light of Yechida. See there, and in my book Beit Sha’ar HaKavanot, item 16. And it was explained there that this matter of the separation of the inner vessels of ZA and Nukva, so as to become surrounding lights, came out and was renewed with the aforementioned second restriction, that is, by reason of the ascent of Malchut to the place of Bina: both in the Rosh [head], where the coupling was made and the ZON of the Rosh are not included in the level of the coupling; and in the Guf [body], where the concluding Malchut rose to the place of the Chazeh [chest], since there the level of the degree is completed. It follows that from the second restriction onward the discernments of ZA and Nukva went out of every level and no longer serve as inner vessels, and then they became surrounding vessels of Haya and Yechida — for upon the vessel of ZA hangs the light of Haya, and upon the vessel of Nukva hangs the light of Yechida, as is known in the inverse relation between the vessels and the lights. It turns out that there are no more than three vessels, KHB alone, in which three lights, NRN [Nefesh, Ruach, Neshama], clothe.
And one must discern in these two aforementioned surrounding lights that came out with the second restriction two discernments. The first is immediately with the action of the restriction, that is, with the ascent of Malchut to the place of Bina, even before the coupling was made in the Nikvey Einayim for the emergence of the new level; for then the lights of the old Partzuf, called TNHY of AK, departed, since through the ascent of Malchut to the place of Bina there did not remain in the Partzuf more than three vessels, KHB, in which NRN clothe. And the two lights Haya and Yechida departed from this Partzuf TNHY, and they immediately became the discernment of the aforementioned surrounding lights, called the surrounding light of straightness and the surrounding light of circles. And the second discernment is after the emergence of the coupling at the place of the Nikvey Einayim, when the new level, called the ten Sefirot of Nekudim, came out and expanded from there. For since in the upper light that expands for the coupling by striking at the place of the Einayim there are complete ten Sefirot, KHB ZON — and behold, the vessels could not receive from the upper light more than three lights, NRN, which clothed in the three vessels KHB that remained there, while the lights of Haya and Yechida were compelled to remain outside — therefore they became surrounding lights of straightness and of circles.
And know that although the surrounding lights of straightness and of circles came out in the first discernment, that is, immediately with the revelation of the restriction, as above, nevertheless they still have no complete wholeness, since they are then only in the discernment of the departure of the lights, and they have not yet been corrected from the discernment of the coupling with the upper light. And only in the aforementioned second discernment, that is, after the coupling was made in the Nikvey Einayim, when the inner light and the surrounding light came in the discernment of expansion — the NRN of the upper light expanding in the discernment of inner light, and the Haya and Yechida of the upper light coming out and expanding in the discernment of the surrounding lights of straightness and of circles, as above — behold, then they were completed entirely.
And from what has been explained you will understand that what the ARI writes here, “to the place of the surrounding light which is beneath the feet of the straightness of Adam Kadmon,” the intention is to the discernment of the surrounding light of the aforementioned first discernment. For the ARI is speaking here of the time of the restriction, before the coming out of the light from the eyes, as written in item 3; and immediately at the time of the restriction, when Malchut rose to the place of Bina, the two lights Haya and Yechida departed from the inner vessels of the Partzuf TNHY of AK and were encircled beneath the feet of AK, around the new center that was made through this second restriction, which is the point of the Chazeh, and they became a surrounding light of straightness and a surrounding light of circles; and it is of them that the ARI speaks here.
And behold, every surrounding light includes ten Sefirot one within the other like the layers of an onion; and the ten circles of the surrounding light of straightness are within the internality of the ten circles of the surrounding light of circles. For in the circles, the more external one is the more excellent; and therefore the surrounding light of circles, which is the surrounding light of Yechida, is more external than the surrounding light of straightness, which is the surrounding light of Haya.
And know that the vessels of TNHY, that is, the Chazeh and below of the Partzuf TNHY of AK, which were darkened and fell beneath the Sium of the feet of AK, where the lower halves of the ten Sefirot of the surrounding lights of straightness and of circles surround — behold, they fell only to the place of the surrounding light of straightness, and not to the place of the surrounding light of circles. And the reason is that the vessels are found now at the utmost of their diminution, being dark and restricted from every light, like the point of the concluding Malchut that is beneath the line of Ein Sof; therefore they fell to the most inferior place, which is the place of the lower halves of the surrounding light of straightness, and not to the place of the lower halves of the surrounding light of circles, which are more important than they.
44) And it did not take the rest of the place of all the surrounding light, or lower than it: He is precise in this to say that his intention is not that the vessels of the Chazeh [chest] and below of AK, which fell beneath the feet of AK, took literally the whole of the place of the surrounding light of straightness. For there are in this surrounding light of straightness ten Sefirot, one within the other, which are encircled around the central point of the second restriction, as written above. And it is known that in the discernment of circles their end is discerned at their center, that is, in the inner point of the center, and that the more external one is from the central point, the more excellent it is, without any discernment at all of above and below: for the inner circle is Malchut, and outside it the circle of Yesod, and so forth, until the circle of Keter is the most external. And according to this it turns out that in the lower halves of the circles, the more lower one is the more important; and therefore certainly the vessels of the Chazeh and below did not take the whole of the place of the surrounding light up to its Keter, but only the place of the inner circle, which is the lowest in importance and is nearer to the feet of AK. And this is what he says, “and it did not take the rest of the place of all the surrounding light of straightness” — that is, as explained, that they took only a part of the surrounding light, which is the place of its inner circle, near to the Sium of the feet of AK. And this is what he says, “or lower than it” — that is to say, and all the more so that it did not fall lower than the surrounding light of straightness, that is, to the place of the surrounding light of circles; for the more lower one is the more important in rank, as above, so that the lower halves of the circles are found standing below the lower halves of straightness, since the surrounding lights of circles are the light of Yechida, and the surrounding lights of straightness are the light of Haya.
5And the surrounding light of straightness that is under his feet ascended in their place above, around the internality of the NHY of AK: For the surrounding lights are always encircled around their central point, it being the discernment of their Sof [end]; for just as the fixing of the place of the Sium of the light of straightness and of the inner light of a Partzuf is the lowest place in it, because there is found the Malchut who concludes it from the discernment of her vacant space, so exactly the central point of the surrounding lights is the point of the restricted Malchut, who receives no light at all and is found in a vacant space; and she is the discernment of the Sium of the light of the surrounding lights, since the end of every circle is discerned at its center. And external to the point is the Sefira of Yesod of the surrounding lights, and the more external circle is Hod, and so forth, until the most external of them is the Keter of the surrounding lights. It follows that the central point fixes the whole of the place of the surrounding lights, since they are encircled exactly according to the measure of the external distances around her.
And it has already been explained that with the ascent of Malchut to the place of Bina, which is made in this second restriction, a new point of Sium was made in the Partzufim of TNHY of AK, which is the place of the point of the Chazeh [chest] of this Partzuf, as above. And that same new point of Sium became also the central point of the surrounding lights of the second restriction, which came out immediately at the time of the restriction, before the coupling was made in the Nikvey Einayim, as above in the adjacent item, in the first discernment — See there. And if so, it turns out now that there are two central points. The first is the one standing beneath the feet of AK, which is the central point of the first restriction, upon which the surrounding lights of the first restriction are encircled. And the second central point is the one standing at the place of the Chazeh of the Partzuf TNHY of AK, upon which the surrounding lights of the second restriction are encircled. And therefore it turns out that at the time when the vessels of the Chazeh and below of the TNHY of AK fell to the place of the center of the first restriction, that is, beneath the feet of AK, it is regarded in this as though the central point of the second restriction were being nullified; and behold, this resembles Bina having received the form of the restricted Malchut of the first restriction. And therefore there was made in this the discernment of a departure of the surrounding lights of the second restriction, since they lost their central point that was at the place of the Chazeh, for it fell to the central point of the first restriction that stands beneath the feet of AK. And understand well this difference: for the whole intention of the second restriction was to sweeten the quality of judgment, which is the Malchut of the first restriction, in the quality of mercy, which is Bina; and this sweetening is possible only if the restricted Malchut rises to the place of the Chazeh, which is the Bina of the Guf [body], as above. Which is not so if Bina returns and falls to the place of Malchut, for then an opposite action is made here, in which the quality of mercy is overturned and becomes the quality of judgment — which is a corruption and not a correction. And therefore, immediately at the time of the second restriction, when Malchut rose to the place of Bina and the point of the Sium was made at the place of Bina, the sweetening was as it should be, and the quality of judgment was sweetened in the quality of mercy. And then the lights of Haya and Yechida departed from the Partzufim and were encircled around the new center of the quality of mercy, which is the point of the Chazeh. Indeed, after this, when the vessels of the Chazeh and below of the TNHY of AK were darkened, which caused them to fall to the center of the first restriction — it turns out that the matter was overturned, for the quality of mercy descended to the quality of judgment; and therefore, with this flaw, all the surrounding lights that had come out before that, at the time of the restriction, were nullified.
And this is what he says, “and the surrounding light of straightness that is under his feet ascended in their place above, around the internality of the NHY of AK” — for after the darkening of the vessels of the Chazeh and below caused them to fall to the place of the central point of the first restriction, and the quality of mercy, which is the point of the Chazeh, fell to the place of the quality of judgment, behold, all the surrounding lights of the second restriction were nullified by this, and they departed to their root, to their place, which is the internality of the NHY of the inner AK, since there are the roots of these surrounding lights. And understand well, for it is impossible to elaborate further.

Поки немає мовою Українська — показано: English