Частина 16 · Глава 156
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- And behold, the matter of the ten Sefirot of Atzilut has been explained. And afterward, from these ten Sefirot of Atzilut they illuminated and brought out sparks, and they are the secret of the seal (Chotam), and they are called the ten Sefirot of Beria. And in the world of Beria too there are ten Sefirot, divided into Arich Anpin, Aba and Ima, and ZON of Beria, in the manner explained above in Atzilut — except that these are the seal of Atzilut, which spread from it. Afterward, from the power of these ten Sefirot of Beria they illuminated and brought out sparks, and they are called the ten Sefirot of Yetzira, and they are the aspect of the second seal, imprinted from Beria, which spreads from it. And these ten Sefirot too are divided into Arich Anpin, Aba and Ima, and ZON of Yetzira, in the aforementioned manner. And afterward, from the power of these ten Sefirot of Yetzira, the ten Sefirot of Assiya were imprinted, and they are a seal to those of Yetzira; and in this one too there is Arich Anpin, Aba and Ima, and ZON of Assiya, in the aforementioned manner. And behold, all these aforementioned Sefirot are all one complete Elohut (Godliness), from the beginning of the ten Sefirot of Atzilut to the end of the ten Sefirot of Assiya.
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And the name “seal” indicates that there is no discernment, even the finest of the fine, in the seal that does not bring out its likeness in what is imprinted from it; so too there is no discernment, even the finest of the fine, in the five Partzufim of Atzilut that does not bring out its likeness in the five Partzufim of Beria; and likewise in the five Partzufim of Yetzira, which are imprinted from the five Partzufim in Beria; and likewise in the ten Sefirot of Assiya, which are imprinted from the five Partzufim in Yetzira. So that there is no difference between them except in the measure of the level alone, in that in the world of Beria they have the level of Bina, since their ten Sefirot came out upon a screen of phase two, which brings out the level of Bina; and in the world of Yetzira they came out upon the screen of phase one, which is the level of ZA without a Rosh; and in the world of Assiya they came out upon a screen of the discernment of the root, which brings out ten Sefirot at the level of Malchut, called the level of NHY, or “three within three.”
Indeed, all this is said only with regard to the measure of the level of the light and its importance; but in the other matters there is no change at all from world to world, for there is in each one of them a discernment of Rosh and Guf [body] of vessels, regarded as ten Sefirot: the Rosh is the vessel of Keter; from the Peh [mouth] to the Chazeh [chest] is Hochma; from the Chazeh to the Tabur is Bina; and from the Tabur and below is ZON. And even the Nefesh of Nefesh of Assiya, that is, the Partzuf of Malchut of Malchut in the world of Assiya, has in it the discernment of the aforementioned ten Sefirot in its vessels; except that there is in all of them only the light of the Nefesh of Nefesh of Assiya, which clothes in its vessel of Keter, and all the vessels of the Guf receive the illumination of the Nefesh from the vessel of Keter in it; and in this measure they are also divided into the NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] of the Nefesh of Nefesh, for the main Nefesh that clothes in the vessel of Keter is the Yechida of the Nefesh of Nefesh; and from the Peh to the Chazeh is the Haya of the Nefesh of Nefesh; and from the Chazeh to the Tabur is the Neshama of the Nefesh of Nefesh. And from the Tabur and below is the NR [Nefesh-Ruach] of the Nefesh of Nefesh. And in the same way every joint and every spark in the Partzufim of BYA is divided.
And in the manner that the NRNHY were explained one below the other, as above, so it is also in the ten Sefirot of the vessels whose level is equal, which are called: brain, bones, sinews, flesh, skin. For the main light in it clothes in the inner vessel of the brain and is regarded as the Yechida of that degree; and what the vessel of the bones receives from it is called the Haya of that particular; and what the vessel of the sinews receives from it is called Neshama; and what the vessel of the flesh receives from it is called Ruach; and what the vessel of the skin receives from it is called Nefesh. And it makes no difference at all here what measure of light there is in the vessel of the brain of that degree; even if it is the Nefesh of Nefesh of Nefesh, behold, it too is divided in this way according to the order of the vessels in it — both in the vessels one below the other, called Rosh and HGT down to the Chazeh, and from the Chazeh to the Tabur, and from the Tabur and below; and also according to the order of the vessels that are at an equal level, called: brain, bones, sinews, flesh, skin. As above.
And likewise, according to the aforementioned order of the vessels one below the other, there are also discerned in every particular the five Partzufim: AA, AVI, YESHSUT and ZON. For the Rosh of the degree is regarded as AA, who expands in the internality of the degree down to the Sium of the feet. And HGT down to the Chazeh are regarded as the Partzuf AVI, who clothe upon the AA in it. And from the Chazeh to the Tabur is regarded as the Partzuf YESHSUT in it. And from the Tabur to the Sium of the feet is regarded as the Partzuf ZON in it. And likewise it is divided into three Partzufim, IYM [Ibur, nursing, and Mochin]: the Rosh is the Partzuf of Mochin in it, which expands within the internality of the degree. And from the throat to the Chazeh is the Partzuf of nursing, which clothes upon the Partzuf of Mochin down to the Sium of the feet. And from the Chazeh and below is the Partzuf of Ibur, which clothes upon the Partzuf of nursing down to the Sium of the feet.
And in the same way, every Partzuf among these IYM has, in itself too, three Partzufim called: internal, middle, external. For there are three Partzufim PTH in the Partzuf of Mochin; and likewise PTH in the Partzuf of nursing; and likewise internal, middle, external in the Partzuf of Ibur. In one word: there is no discernment that operates in the Partzufim of Atzilut that does not have its like in all the particulars of the degrees of all the Partzufim of BYA; and therefore this is discerned as the worlds having come out one from the other in the discernment of seal and imprint, for each and every world passes on all the particulars in it to the world after it.
And one must remember here what the ARI gave us as the rule at the beginning of the discourses on ABYA, in Etz Chaim, Gate 42, Chapter 3, after he explained there that the ten Sefirot in each Partzuf in the four worlds ABYA are called: root, soul, body, garment, palace. He said, and these are his words: “Know that the root, the soul and the bodies are one discernment, between which there is no separation. But the garments and the palaces are two discernments separate from the three aforementioned discernments, etc. And it would have been fitting for the ten Sefirot of the bodies to clothe in the ten Sefirot of the garments, but it is not so, for the aforementioned reason, etc., in that the ten Sefirot of the bodies of AK clothe within the ten Sefirot of the roots of the ten Sefirot of Atik, and these clothe in the ten Sefirot of the souls of Atik, and these clothe in the ten Sefirot of the bodies of Atik; and likewise in the same way the discernments of the roots and the souls and the bodies of AA clothe the bodies of Atik, etc.” End of quote. Behold, it is explicit that even in the world of Atzilut only the first three — Keter, Hochma, Bina — are one discernment in which there is no separation, and they are the ones called root, soul, body. But the two lower ones, ZA and Malchut, called there garment and palace, are separate from the Sefirot and the inner vessels, but became two surrounding lights, called surrounding lights of straightness and surrounding lights of circles, as written there. And if so, that same aforementioned difficulty that we raised regarding what he says, that only up to the Neshama in BYA are they Godly, whereas the Ruach and Nefesh in them are of separation, can be raised also in the world of Atzilut itself; for in Atzilut too he says so, that the ZA and Malchut of each and every Partzuf of Atzilut separated and became only surrounding vessels of garment and palace. And if so, how are there ten Sefirot in the Partzufim of Atzilut, and likewise how are there Ruach and Nefesh in Atzilut, since ZA and Malchut separated from the inner vessels in every Partzuf?
And the answer to this you will find in Etz Chaim, Gate 49, Chapter 1, and it is brought in the book Beit Sha’ar LaKavanot, page 19, item 53, and these are his words: “And indeed, every world on its own, by way of the particular, has all these discernments: the self, vessels, and those that clothe; and in the same way every single particular among them is divided in the aforementioned manner, and remember this, so that we will not need to mention it every time, etc. Behold, it has been explained how they are three vessels one within the other, and they are the discernment of IYM [Ibur, nursing, and Mochin], and they are vessels for the NRN [Nefesh, Ruach, Neshama], for Yechida and Haya have no vessels corresponding to them, and around them the flesh encircles, etc., and it is the secret of Hashmal, which surrounds all the vessels, etc., and afterward the skin.” End of quote.
The meaning of these words: for the Guf [body] has five vessels, called: brain, bones, sinews, flesh, skin. The brain is Keter, and the bones are Hochma, and the sinews are Bina, and the flesh is ZA, and the skin is Malchut. And the ARI said that only the vessels of KHB, which are the brain, bones and sinews, are regarded as the two vessels of the Guf in which the NRN clothe, for there is an inverse relation between vessels and lights; and therefore, at a time when there are only three vessels in the Partzuf, it is found that the Neshama clothes in the vessel of the brain, which is Keter, and the Ruach clothes in the vessel of the bones, which is Hochma, and the Nefesh clothes in the vessel of the sinews, which is Bina. And the two vessels, ZA and Malchut, are found to be empty, without light; and therefore he explains there that they are not inner vessels, but rather are the discernment of garment and palace, which separated from the inner vessels and became surrounding lights; and therefore they serve in the Guf too only as the discernment of garments, for the flesh is the discernment of Hashmal, which goes around and surrounds the three vessels KHB in which are the NRN, and the skin surrounds the flesh from without, and it is called Noga [brightness]. So that in every Partzuf there are only three vessels, KHB, called: brain, bones, sinews, in which Nefesh, Ruach and Neshama are clothed. But the lights of Haya and Yechida have no vessels corresponding to them in the Guf. And the reason is that as long as the second restriction rules, that is, in the six thousand years, the ZON are found separated from the discernment of vessels for the Partzuf; for because of the ascent of the coupling Malchut to the place of the Nikvey Einayim, the ZON of the Rosh [head] separated and went out from the discernment of the ten Sefirot of the Rosh. And likewise the concluding Malchut, who had been at the place of the Malchut of the Guf, rose to the place of the Bina of the Guf, which is Tifferet, and so the ZON of the Guf too went out from the discernment of the vessels of the Guf; and therefore there remained, both in the Rosh and in the Guf, nothing but the three vessels KHB and no more. As the ARI wrote. For these two vessels, flesh and skin, which correspond to these ZON that separated, are not regarded as actual vessels, but as the discernment of Hashmal and Noga that surround the three vessels, as the ARI wrote.
And at first glance there is a difficulty here, for in Etz Chaim, Gate 42, Chapter 3, the ARI says that these two lower vessels separated entirely from the Partzuf and became surrounding lights of circles and straightness, which are the surrounding lights of Haya and Yechida that encircle the Partzufim from afar, as is known. And here he says that they are two surrounding lights that clothe and are attached upon the vessels, in the discernment of flesh and skin, called Hashmal and Noga; in that in Hashmal, which is the flesh, there is illumination only from the Chazeh [chest] upward, called “Mal” of Hashmal; and in the Noga there is only very little illumination, and it is the discernment of good and evil. Which is, at first glance, very puzzling; and these things contradict, from one extreme to the other, what he wrote there in Gate 42, Chapter 3, that they became vessels of circles within which the great surrounding lights of Haya and Yechida are clothed.
And the matter is that there he speaks of the ZON that separated from the vessels of the Rosh; and it is known that in the Rosh there are no real vessels, but only roots of vessels alone; and of these he says that they became vessels of circles, within which are the lights of Haya and Yechida. For because they are lacking in the Rosh, and there remained in the Rosh nothing but the three vessels KHB, the Rosh could receive only NRN; for in the lights it is regarded that the lower ones enter first, and the NRN entered into KHB, while Haya and Yechida have no vessels in which to clothe in the Rosh, and therefore they remained outside the Partzuf and surround it from afar; and their vessels are the ZON of the Rosh that separated, for the lights of Yechida and Haya will not return to the Rosh before these two vessels, ZON, return to the Rosh; and since they are only roots of vessels, they are fit to be refined vessels for those great lights.
Indeed, as for what the ARI writes here in Gate 49, Chapter 1, behold, what is spoken of is the two vessels ZA and Malchut that separated from the ten Sefirot of the Guf, because of the ascent of the concluding Malchut from the place of the Malchut of the Guf to the place of the Bina of the Guf, which is the Tifferet at the place of the Chazeh. At first they fell entirely into the discernment of the vacant space beneath the feet of AK, as above in the words of the ARI in item 3 — See there — and afterward, by reason of the mingling of the 288 sparks that descended within them at the time of the breaking of the vessels. And through couplings and sortings a certain part was sorted from them and was joined again in the Partzufim, in the discernment of flesh and skin, called Hashmal and Noga, as written in Beit Sha’ar HaKavanot, page 19 — See there throughout the continuation. And you see how great is the distance between these ZA and Malchut of the Rosh, which became vessels of circles for the surrounding lights of Yechida and Haya, and these vessels of ZA and Malchut which became flesh and skin; for the ZA and Malchut of the Rosh are only roots of vessels, and there is no coarseness in them at all, since the coarseness of the screen is below them, as is known. And moreover, the Sium of the coupling Malchut does not bring the vessels down to outside Atzilut, but only to outside the discernment of the Rosh. And therefore they are refined and have a connection with the lights of Yechida and Haya that departed from the Rosh, as above. But here what is spoken of is the vessels of the Guf, which have no relation at all to the discernment of surrounding lights, for there are surrounding lights only from the lights of the Rosh; and moreover, the concluding Malchut once brought them down below, into the vacant space. And understand this well.
And behold, in truth, at a time when there is in the Partzuf nothing more than the discernment of Neshama, these two vessels are regarded only as two skins attached to each other, called Klaf and Duchsustus, as the ARI wrote in Etz Chaim, Gate 41, Chapter 1; but at the time when it attains the discernment of Haya, then a sawing is made between these lights, and the Duchsustus then becomes the degree of flesh and is called Hashmal, and the Klaf then becomes skin and is called Noga. For the Partzuf of Haya sorts out for itself a fourth vessel, which is the flesh that surrounds the three vessels KHB; and since it is fit to receive only the discernment of VAK [six ends] of Haya, because the discernment of the GAR [first three] of Haya, which are the inner AVI, was concealed and is not present during the entire course of the six thousand years, therefore the Partzuf of the flesh cannot be sorted into a complete vessel, but only into the discernment of a garment upon the vessels, and therefore it is called Hashmal. And the Partzuf of the skin is then regarded as a discernment that has not been sorted, and therefore it is called Noga. For every discernment that has not been sorted is called Noga; and even at the time when the discernment of Yechida shines in the Partzuf, nevertheless the skin cannot be sorted as long as the Partzuf of the flesh has not been sorted entirely, that is, before the fourth vessel receives the GAR of Haya. And therefore the illumination of Yechida is not in completeness before the end of correction. And therefore the fifth vessel cannot go out from the discernment of Noga, as above. What is explained from this is that although there is the discernment of the five Partzufim in the ZON of Atzilut, in the lights NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida], called OBGAM [skin, flesh, sinews, bones, brain], as above, nevertheless only the three vessels KHB are regarded as true vessels in complete unity, while the two vessels, flesh and skin, are separate from the vessels of the Partzuf, and only clothe the three vessels, around them. And this is because the lights of Yechida and Haya in the six thousand years are not in their complete wholeness, for they are only of the discernment of VAK of Yechida and Haya, as above; and therefore they only clothe, separate from the Guf, and surround the vessels of the Guf from without. For they have not been fully sorted from the shells. As explained.
And behold, it was explained above that because of the sin of Adam HaRishon there departed from the Partzufim of BYA all these lights and sortings of vessels that came to them in the secret of additions, and there remained of the lights nothing but Nefesh and Ruach, and of the vessels only Keter and Hochma, as above, page 1973, the passage beginning “The seal” — See there. And afterward the Neshama was drawn to them from Ima, as above; through which they again expanded in the secret of seal from seal down to the world of Assiya, according to the words of the ARI here. And behold, when the light of Neshama was drawn to them, the third vessel, which is Bina, was sorted for them, and now all the Partzufim of BYA have three vessels of KHB, in which Nefesh, Ruach and Neshama are clothed: the light of Neshama in the vessel of Keter, and the Ruach in the vessel of Hochma, and Nefesh in the vessel of Bina; through which there were completed for them the three vessels of the Guf, which are in complete unity from the beginning of the ten Sefirot of Atzilut to the end of Assiya. For even in Atzilut only these two vessels are in complete unity, as the ARI wrote in Etz Chaim, Gate 42, Chapter 3, brought above. And this is what the ARI wrote here too: “And behold, all these aforementioned Sefirot are all Godliness, a complete unity, from the beginning of the ten Sefirot of Atzilut to the end of Assiya” — that is, exactly as is written in Etz Chaim, Gate 42, Chapter 3, regarding the three vessels of Atzilut that clothe one another in complete unity, to the exclusion of these two vessels called Hashmal and Noga, which are regarded as separate from the Guf and became garments upon the three vessels.
Indeed, there is certainly a very great difference between these external vessels of the Guf called Hashmal and Noga in the Partzufim of Atzilut, and these external vessels, Hashmal and Noga, in the three worlds BYA: for there in Atzilut there are, at any rate, these lights of Yechida and Haya from the discernment of face to face; except that since they lack GAR they cannot sort the fourth and fifth vessel entirely, and they remain as external vessels of the Guf, as above. But these external vessels of BYA — behold, they have of the lights of Yechida and Haya only the discernment of lights of the posterior, as is written below, that no light of Haya can shine in the three worlds BYA, and only from the discernment of the Partzufim of the posterior of Atzilut do there remain for them the discernment of light of the posterior alone; and therefore these two external vessels of their Guf are reckoned as the discernment of Ruach and Nefesh of separation, and are no longer reckoned in the discernment of Godliness, as is written below. And remember well these things, for they are the foundation for understanding by them all the matters of BYA.