Част 6 · Chapter 12

Текстът на Ари

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It was also necessary to install the Parsa and further diminish the lights that come out through the Parsa. The reason for the additional diminution through the Parsa is not for the world of Nekudim itself, which is the world of Atzilut, but for the world of Beria below it, so it would be able to receive the light extended to it. Now you can understand how there is a screen and Parsa between Beria and Atzilut. However, from Atzilut to what is above it, there is no need for an actual screen, only remoteness of location, which is the abovementioned restriction, since the light rose above the Tabur and drew far from the point opposite the Tabur and below from the outside.

Вътрешна светлина

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Този коментар още не е съпоставен с отделните параграфи — точките са показани в реда за четене, а номерът до всяка от тях брои самите бележки, не параграфите от текста на Ари.

Не е съпоставено с параграф

1Parsa is not for Olam ha Nekudim itself, which is Olam Atzilut, but for Olam Beriabelow it. It has already been explained above that the matter of the Parsa is the Masach that ends Partzuf SAG, like the toes of the Raglaim before. However, there is a big correction in it, which the Zohar calls “draws from above and gives below.”This is because it is considered a double Masach, made of two Behinot: Behina Bet and Behina Dalet together. Hence, when Beria should receive the Ohr from Atzilut there is the matter of the fissuring of the Parsa in it. This fissuring means annulment of the Gevul of the Sium in it and the Hitpashtut Orot de SAG below Parsa, though it is only a temporary annulment, which is afterwards blocked once more.Thus, it is like an opening that clothes and opens. It depends on the descent of Behina Dalet de Parsafrom within Behina Bet de Parsa. When the two Behinot are tightly connected to each other, the Parsais closed like the Masach that stands at the Etzbaot (toes) Raglaim, where there is no Hitpashtut of the Partzuf past its Etzbaot Raglaim.When Behina Dalet leaves the Parsa and comes down to the place of the Etzbaot Raglaim of the Partzuf, as was before, the force of the Sium of the Parsa is then revoked. This is called the “Fissuring of the Parsa”. Then the Orot pass from there down to Olam Beria, and this is what the Zohar means by the words, “draws from above and gives below.”
2Masach and Parsa between Beria and Atzilut. By the force of the Parsa that’s been corrected here under Partzuf SAG de AK, the Gevul of Olam ha Nekudim was set on its Behinat Tabur. It is on this Tabur de Nekudim that that Parsa was made between Atzilut and Beria, and this inference helps understand the Parsa between Atzilut and Beria, for they are one issue.
3Atzilut What is above it does not need an actual Masach, only remoteness of location. It means that the Sium Raglaim of SAG on the Parsa is because of ascent of the Orot below Tabur to MAN to Nikvey Eynaim. Hence, the AHP of the Rosh came out of the Rosh, and Bina, ZA and Malchut de Eser Sefirot of the Sium, went outside the Guf of Atzilut.Therefore, it seems that Parsa comes to correct the emanation of the Orot of Nekudim because they emanate from the Orot of the Eynaim. That is the reason he says that it is true that the matter of the Sium itself de Partzuf SAG on the Parsa, came along with attribute of Atzilut in Nikvey Eynaim.However, this is still not considered Masach and Parsa, but only remoteness of location. It is so because before that, the Sium of Partzuf SAG was even with the Raglaim of AK ha Pnimi. Now, however, owing to the Zivug that rose in the Ohr Eynaim, the Sium of the Partzuf ascended to the place of Tabur, and this new Gevul is referred to as merely remoteness of location.The Parsa, however, is a different matter, which is added to the remoteness from Tabur up, for the purpose of Beria, because there is a special Tikun in the Parsa, because of which Orot Atzilut pass into Beria.Renewed Orot and additional Olamot is only by Tzimtzum Ohr. No Hidush occurs in the Olamot but only because of Hidush Kelim. However, in the Ohr, there is never any change; as it shines in the Rosh of the Kav, so the Ohr shines at the end of Assiya.The matter of the formation of the Kelim is as the Rav says above (Part 4, Chap 1, item 9): “because the reason for the Hitpashtut of the Ohrand its Histalkut later caused the Kli to be.” thus, the Tzimtzum and the Histalkut of the Ohr is the essence of the existence of the Kli. The reason for this is explained in detail in Part 4 and Histaklut Pnimit item 58.
4Tzimtzum Ein Sof to elicit AK. This is explained in Histaklut Pnimit Part 4 item 63.
5close to the abolition of the Melachim. This has been explained above (Part 4, Chap 4, item 7, and Ohr Pnimi there, item 400). The comparison between the Tzimtzum of Ein Sof to produce the AK, which is the first Kav that Ein Sof illuminated into the place of the Tzimtzum and second Tzimtzum, which is Tzimtzum NHY de AK, has already been explained. They are both Behinat Sium and cessation to Orot Atzilut.The difference is that the point of cessation made by Tzimtzum Aleph and the point of Sium Raglin de Partzuf AK was in Olam ha Zeh. This is because the Raglaim of AK end in Olam ha Zeh, as it says, “And His feet shall stand upon the Mount of Olives.”Tzimtzum Bet made the place of the Sium and cessation of Atzilut de SAG. This point of new cessation is called Parsa. It is also the Sium Raglin of all the Partzufim of Atzilut that come after Partzuf SAG. This is because any innovated force in the Elyon necessarily controls its Tachtonim as well. This is the place of the severance and the cessation between Olam Atzilut and the three Olamot BYA.And their ascent for Mayin Nukvin was beneficial there. You will understand… … AVI: each were divided into two. The issue of the MAN has already been explained above (Ohr Pnimi item 6), and there is no need to repeat the words. The matter of AVI that were divided into two has already been explained (Ohr Pnimi item 6), and study it there for it is impossible to repeat all that.You will find that two Zivugim were made there for the Eser Sefirot de Nekudim: first by the ascent of NHY de AK, incorporating both Behina Dalet and Behina Bet together to MAN de Taamim de SAG, and from there to Nikvey Eynaim de Rosh SAG. This generated a division of the Eser Sefirot de Rosh SAGthere into two Behinot Rosh and Guf: GE became the Rosh, and AHP departed as Behinat Guf. This is so because the same division of Galgalta and Eynaim and AHP was not done in the Etzem of Rosh de SAG, but in the Behinat Eser Sefirot de Se’arot.However, the Rosh de SAG cannot bestow upon its Tachton except through this Partzuf of the Se’arot, because any force renewed in the Elyon necessarily controls its Tachton. Thus, all the Orot bestowed upon the Tachtonim come out by the Zivug in Nikvey Eynaim and receive from the Behinat AHP de Se’arot. Also, they must be divided into GE and AHP, as the Eser Sefirot de Se’arot.The Koma that emerged by the ascent of MAN to Nikvey Eynaim has already been shown to be only Komat ZA, with the GAR missing, called YESHSUT, because Behina Bet de Hitlabshut remains there, as in the previous Partzufim. It is divided into two Behinot: GE into Behinat Rosh, and AHP into Behinat Sof. Their place is from Chazeh de SAG down, where the Rosh, which is Behinat GE, expands from Chazeh to Tabur de SAG. In and of itself, it is named YESHSUT, and AHP de Nekudim, which are GAR de Nekudim, expand from the Tabur down.It is written, “After the above-mentioned Tzimtzum and Parsa, it is found that there are many Orot there in the place of the Chazeh, and their ascent for Mayin Nukvin was beneficial there.” it means that after YESHSUT departed from Nikvey Eynaim, descended and expanded from the place of the Chazeh to Tabur, the Orot increased there in the place of the Chazeh.You already know that Parsa consists of two Behinot: Behina Dalet and Behina Bet. It has been explained above that sometimes Behina Dalet descends from the Parsa, the Parsa is fissured and the Gevul is canceled.This Hitpashtut of YESHSUT from the place of the Chazeh to Tabur caused the descent of Behina Dalet from the Parsa, because it became MAN to the Taamim de SAG. Then, the Inner AB inside the Rosh de Taamim de SAG mated with Rosh de SAG, called AHP (see Ohr Pnimi item 1), as Ohr de Awzen is clothed in Galgalta de SAG.The lower Hey came back down from Nikvey Eynaim de SAG to the place of the Peh through this Zivug de AB and SAG, meaning Malchut de Rosh, as it was in the beginning. Then the Zivug was made in Peh de Rosh on Behina Dalet there, and a new Koma emerged from Peh de Rosh SAG up to Keter.This new Ohr came down from there to YESHSUT in the place of the Chazeh, and lowered Behina Dalet in Behinat Nikvey Eynaim too, which is the place of Tabur. It lowered her to the place of the Peh, being Malchut de Rosh in the Sium of GAR de Nekudim. Because of that, GAR de Nekudim, which are originally AHP de YESHSUT, joined with YESHSUT in the Chazeh, which is their GE, and together they became Behinat Eser Sefirot of one Rosh in Komat Keter.This is so because now the Zivug is made on Behina Dalet that descended to Malchut at the Sium of GAR de Nekudim. This is the meaning of the new Ohr that fissured that Parsa that the Rav presents afterwards.Now we have thoroughly clarified the two Zivugim for the purpose of Nekudim. From the first Zivugcame only Behinat Katnut of the Nekudim, meaning only Komat ZA, without GAR, and this Zivug was made in the Nikvey Eynaim, taking AHP de Rosh out into Behinat Guf.Similarly, two Behinot Rosh and Guf, called YESHSUT also came out in the Koma that came out of there on its Behinat Nikvey Eynaim. From Nikvey Eynaim up it is called YESHSUT, and the point of Tabur is Behinat Nikvey Eynaim where YESHSUT ends.Also, from Nikvey Eynaim down, meaning from Tabur down, the Awzen Hotem Peh of YESHSUT expanded, which are the GAR de Nekudim. Know, that although the new Ohr that came out of this first Zivug lacks GAR, it is still the essence and the Atzmut of the Ohr of the Nekudim.The second Zivug made for the purpose of Nekudim extended the GAR and the Mochin to them. This Zivug was made by two Partzufim: AB and SAG. The separation caused by the Tzimtzum of NHY and their ascent to Nikvey Eynaim was reunited through this Zivug.In other words, the GE and AHP that were separated from each other into Rosh and Guf, were reunited by the Zivug de AB SAG and became Eser Sefirot of one Rosh once more. This is so because the lower Hey was removed from the Nikvey Eynaim to the place of Peh as in the beginning. Thus the Parsa broke,which is the place of the new Sium for SAG in the place of Hochma of the ending Eser Sefirot, being the origin of the Tabur.Now this new Gevul has been canceled, because as Behina Dalet came down from Nikvey Eynaim to the place of the Peh in Rosh de SAG, so Behina Dalet came down from the place of Tabur and the Parsa to the place of Sium Raglin de AK, as in the beginning.

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