Част 7 · Chapter 45

Текстът на Ари

Все още не е налично на Български — показва се English

After that the fourth king reigned, which is Tifferet. When the light reached its upper third up to the Chazeh, it drew five general Hassadim in Yesod of Abba, and five Gevurot in Yesod of Ima. It is for this reason that Yesod is called “Everything,” as it contains five Hassadim and five Gevurot, and we have already explained that picture, that Daat contains the Rosh of AVI, Hesed is the Guf of Abba, Gevura is the Guf of Ima, and the upper third of Tifferet is the Yesod of AVI. When the light reached the two bottom thirds of Tifferet, all the posteriors of upper AVI ended their descent, and extended the Hassadim and Gevurot in the Rosh of Israel Saba and Tvuna because this is the place of their Rosh together. When he died, three kings descended in the fifth vessel, which is Netzah. Then, the Hassadim descended from the Rosh of Israel Saba, and Gevurot from the Rosh of Tvuna down to its Guf. In addition, the looking of the Einayim at each other was deducted from YESHSUT, as it was in upper AVI.

Вътрешна светлина

Все още не е налично на Български — показва се English

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

1When the Ohr reached its upper third up to the Chazeh, it extended Behinat general Hey Hassadim in Yesod Abba and Hey Gevurot in Yesod Ima. It is written above that when the Masach de Behina Bet purified after the breaking of the Kli de Melech ha Gevura into Behina Aleph, being Komat ZA, the general Hey Hassadim and Hey Gevurotappeared in Yesodot de AVI. Also, the Ohr reached the fourth Melech, which is the upper third of Tifferet down to the Chazeh.We must still understand the matter of these general Hey Hassadim and Hey Gevurot in Yesod de Abba ve Ima, and what they mean. You will understand the matter in what is written in the Zohar, “Ima expands up to Hod, but has no Yesod.”The thing is that the Rav has already written in Part 5 (item 33) regarding Matei ve Lo Matei, that in Hitpashtut Bet, Ohr Hochma comes in Kli de Keter, and Ohr Bina in Kli de Hochma. Finally, Ohr Malchut in the Kli of Yesod, and Malchut remains without Ohr.You find that the Masach de Behina Aleph that educed Komat Ohr Hassadim expanded only up to Hod, where it purified into Behinat Shoresh and Komat Malchut emerged on it. This Ohr Malchut clothed in Kli de Yesod, as it is written at length in Ohr Pnimi there (Part 5, Ohr Pnimi item 45) and study it there for it is impossible to bring this length here.You find that the Ohr Yesod is Behinat Hochma that lacks Hassadim because all the VAK came out there by Ima in He’arat Hochma in Hassadim. After the Masach de Behina Aleph purified, there remained He’arat Hochma alone without any Hassadim, and this is the meaning of, “Ima expanded only up to Hod,” since the entire Behinat Ima is only Ohr de Hassadim.Since the Hassadim have disappeared, she no longer has any Hitpashtut to shine in Kli de Yesod, but Abba, which is Ohr Hochma, still shines in Yesod. This is the meaning of Abba being long and narrow, because he had expanded more than Ima, as the entire He’arah of Ima has already stopped at Hod, but Abba still illuminates for Yesod, which is the Ohr Malchut.This He’arat Abba in the Kli de Yesod is considered the Behinat Hey Gevurot, as it is written there in Ohr Pnimi, because of the lack of Hassadim there. The Yesod Abba is narrow because of the Gevurotfrom the blockage of Hassadim.Thus, you will understand that after the Masach purified from Behina Bet to Behina Aleph, meaning that the Hey Tata’a rose to the Eynaim once more, which are Behina Aleph de Rosh, the Binaincorporated in Malchut once more. Hence, Hey Gevurot de Ohr Malchut in the Kli de Yesodincorporated in her once again (Ohr Pnimi item 23, sub header “Above it, it is Panimbe Achor”).This is the meaning of, “it extended Behinat general Hey Hassadim in Yesod Abba and Hey Gevurot in Yesod Ima,” meaning because of the ascent of the Hey Tata’a in the Eynaim, where they returned Achor be Achor once more. Hassadim de Abba have no GAR, because of the Hey Tata’a in the Eynaim, and this is the meaning of the general Hey Hassadim in Yesod de Abba. In addition, Ima was incorporated in the Ohr Malchut in Kli de Yesod, which is He’arat Hochma without Hassadim.The reason they are called the general Hey Hassadim and Hey Gevurot and not just Hey Hassadim and Hey Gevurot, is that it is known that the Shoresh of everything is the five famous Behinot KHB ZON. However, they are evaluated by three fundamental modes, evaluated as Rosh, Toch, Sof.The five Behinot from the perspective of Ohr Hochma are called KHB ZON, and the five Behinot from the perspective of Ohr de Hassadim in He’arat Hochma are called HGT, Netzah and Hod. Behinat Ohr de He’arat Hochma without Hassadim is called mere Hey Gevurot.Behinat Hassadim without GAR, or the Behinot Gevurot, protected in the Achoraim de Ima but are in fact without GAR, as here when the Hey Tata’a is in the Eynaim above Bina, are also called the general Hey Hassadim or the general Hey Gevurot, and remember that.We have yet to understand the matter of the division of the Kli de Tifferet into two halves, which we did not find in any Sefira. The thing is that it is known that the three Kelim, Hesed, Gevura, Tifferet, are Behinat GAR, Keter, Hochma, Bina.However, they are called HGT since they are Behinot Ohr de Hassadim. It follows that Kli de Tifferet is Behinat Bina, and Sefirat Bina is considered two Behinot: the first is called Upper Bina, and the second is called Tvuna.The reason it is divided is, as has been explained above (Ohr Pnimi item 29, sub header “In that state”), that Bina de Ohr Yashar is Ohr de Hassadim without any Hochma. Moreover, it rejects Hochma since it wants Hassadim more, by way of, “because He delighteth in mercy.” However, when she emanated to ZON de Ohr Yashar, she returned Panim be Panim with the Hochma in order to extend He’arat Hochma to ZON de Ohr Yashar.Thus, there are two situations to the Bina de Ohr Yashar: the first is before she emanated to ZON, when she is in Ohr de Hassadim and her Achoraim to Hochma, and the second is after she had emanated to ZON. At that time she is already in Behinat Panim be Panim with Hochma in order to extend He’arat Hochma to her children, which are ZON. Thus, these two situations divide Bina de Ohr Yashar into two separate Behinot. The first is called Bina or Upper Ima, and the second is called Tvuna.Now you will thoroughly understand the matter of the division of Tifferet into two halves on the Chazeh. This is the actual matter of the division of Bina: from the Chazeh up it is Behinat Upper Ima, whose Achoraim are toward Hochma, as she chooses Hassadim in the form of, “because He delighteth in mercy”; and from the Chazeh down it is in Behinat Tvuna, whose Panim is toward Hochma and she has He’arat Hochma.He says, “When the Ohr reached its upper third up to the Chazeh.” After AVI returned Achor be Achorthe Zivug was made on the Masach that rose to the Ohr Eynaim, and elicited Koma de Behina Aleph, protected in the Achoraim of Ima that reject Hochma.The Ohr of this Koma that expanded from above downward to the Guf, to the Kli de Tifferet, could not expand further there, only up to the upper third of Tifferet, meaning the Chazeh, where it is the part of Tifferet that extends from Upper Ima in Behinat Ohr de Hassadim and in Achoraim on the Hochma.Yet, in the part of Tifferet from the Chazeh downward, there is the Behinat Tvuna that extends He’arat Hochma for ZON. Hence, Ohr Achoraim of the Upper Ima cannot come to clothe there, since it has already stopped at the Chazeh.
2When the Ohr came to the two bottom thirds of Tifferet, all the Achoraim of the upper AVI completed their decent. It means that the entire He’arat Partzuf of Upper AVI stopped and they cannot even shine their Orot Achor be Achor from the Chazeh downward, since they stop at the Chazeh.It has been explained that the entire Ohr of Sefirat Hesed is Behinat Guf de Abba, the Ohr de Sefirat Gevura is Behinat Guf de Ima, and the Ohr of the Upper third of Tifferet is Behinat Yesodot de AVI. You should know that the matter of the Hamshacha of the two Gufim de AVI to the place of these three Sefirot, is in complete accuracy, as that is their place with respect to the Kelim.You already know that the three Kelim Hesed, Gevura, Tifferet, are Behinat KHB de Hassadim. You also know that the whole Komat Gadlut de Nekudim extends through Zivug de AB SAG, and is considered Komat AB (Ohr Pnimi item 41, par. “Although there is only”).It is known that in AB, Ohr Hochma clothes in Kli de Keter, Ohr Bina in Kli de Hochma, and Ohr ZA in Kli de Bina. Hence, Guf de Abba, which is Ohr Bina in Kli de Hesed, being Behinat Keter de Hassadim, clothed here too.Guf de Ima, which is the Ohr Bina in Kli de Gevura, being Behinat Hochma de Hassadim, and Guf de Yesodot AVI, which is Komat ZA, clothed in the Upper third of Tifferet, which is Behinat Upper Imade Hassadim. It could not expand to the two bottom thirds of Tifferet because it is Behinat Tvuna de Hassadim there; hence it stops at the Chazeh.Thus, each Ohr comes precisely to its suitable Kli in the Hey Behinot de Ohr de Hassadim. He writes, “We have already explained that picture; Daat contains Rosh de AVI, Hesed is Guf de Abba, Gevura is Guf de Ima, and the upper third of Tifferet is the Yesod de AVI.” In other words, it is as has been explained that the three Kelim HGT are Behinat GAR of the Hey Behinot in the Hassadim.For this reason they receive from the Upper AVI too, and only the upper third of the Kli de Tifferetbelongs to GAR since from the Chazeh down it is already Behinat Tvuna.
3The Hassadim and Gevurot continued in the Rosh de YESHSUT because this is the place of their Rosh together. This is because the Masach was purified from Behina Aleph to Behinat Shoresh too, and to the Behinat Masach of the Rosh, and was then incorporated there in the Zivug of the Rosh, as has been explained in the previous Partzufim (Part 6, Histaklut Pnimit item 15). The Aviut on the Masach returned, except the last Behina in it, which is Behina Gimel, of which nothing was left but a Behinat Hitlabshut (there item 14).Hence, only Behina Bet with Behina Gimel de Hitlabshut remained in it, which are Zachar and Nekeva, and two Komot came out on them, Komat Hochma de Zachar, and Komat Bina de Nekeva.The principal part of the Koma is the attribute of the Nekeva, which is Behina Bet. This is because Behinat Hochma does not have the Aviut that could expand from above downward. This Koma is called YESHSUT, and it is a son and a Tachton to the Upper AVI.He writes, “and the Hassadim and Gevurot continued in the Rosh de YESHSUT.” This is because Koma de Behina Bet emerged there on the Masach from below upward, in Peh de Rosh de AVI.When the Aviut de Guf in the Masach was recognized, it is considered that it descended to the place of Guf of AVI, meaning the place of the Chazeh of the Guf. It elicited Eser Sefirot de Rosh from the Chazeh up to Peh de AVI, and the Eser Sefirot of their Guf came out from the Chazeh down, meaning in the place of the two lower thirds of Tifferet.He writes, “because this is the place of their Rosh together,” meaning the place of their Rosh is from the place of the Chazeh to the Peh, as has been clarified in the previous Partzufim (see Part 6, Histaklut Pnimit item 11 concerning all the operations in the birth of a Partzuf, as it is impossible to bring here the entire length from there).Remember what we have explained above regarding the difference between AVI and YESHSUT, which stems from the Bina de Ohr Yashar. It is divided into two Behinot: 1 – Before she emanated ZON de Ohr Yashar, at which time it is only Hassadim without Hochma; and 2 – after she emanated ZON de Ohr Yashar, at which time she is Panim be Panim with Hochma because she must extend He’arat Hochma for ZON.Hence, the Eser Sefirot de Bina are discerned as dividing into GAR and ZAT. Her KHB are Behinat the upper half of Bina, from Behinot Hassadim without Hochma, and her ZON are considered the lower half of Bina, which is in He’arat Hochma.Thus, YESHSUT, which are Behinat lower half of Bina, is considered the ZAT of Bina, meaning her Behinat ZON. They cannot be without Ohr Hochma since their quintessence is He’arat Hochma, as with ZON(Ohr Pnimi item 39).For this reason only YESHSUT are considered the Rosh of ZON because since Bina extended the He’arat Hochma for ZON, she is considered Behinat Tvuna, and not as Upper Ima, since Upper Ima is discerned only before she emanated to ZON. Remember well that difference between Bina and Tvunain their origin for you will need it in all the places.We might argue that here Upper AVI were Rosh to the ZON, because their Guf clothed in HGT de ZA. The thing is that in fact, AVI with YESHSUT are considered one Partzuf, GAR and ZAT.The issue of their division comes only through the ascent of the Hey Tata’a to the Eynaim. Hence, since the Hey Tata’a descended from the Eynaim through the Zivug Panim be Achor, they were both joined into one Partzuf through the MAN that AVI received from Yesod AK in it Panim be Panim.For this reason Upper Ima too received He’arat Hochma into her ZAT, which is now considered Behinat Upper Ima too. However, now that the Masach purified into Behina Aleph once more, and the Hey Tata’a returned to the Eynaim, AVI and YESHSUT were divided into two Partzufim once more. Now Upper Ima is considered Behinat Hassadim without Hochma once more, meaning only Behinat Achor be Achor.The matter of He’arat Hochma does not belong to her, but to the ZAT that have now become a separate Partzuf, being YESHSUT. From here on only YESHSUT are considered the Rosh of ZON, and not Upper AVI.Regard and see that even when they were in a single Partzuf, before the Hey Tata’a rose to the Eynaim, when Upper AVI were still Rosh to ZON, they still administered only to HGT de ZA, which are as KHB de Hassadim from the perspective of the Kelim, and not the essence of ZON. This is because the essence of ZON are Netzah and Hod from the perspective of the Hassadim; Netzah is ZA, and Hod is Malchut.Hence, they could only receive from the Rosh of YESHSUT in a way that GAR de AVI, meaning Upper AVI in addition with the ZAT in a single Partzuf, administered to GAR de Hassadim. After ZAT de AVIwere cut off from them and became a separate Partzuf named YESHSUT, they dispensed to ZAT de Hassadim, which are NH, which are ZON de Hassadim.
4The Hassadim descended from Rosh de YESH, and Gevurot from Rosh de Tvuna down to its Guf. After the Kli de Tifferet from the Chazeh down died, the Masach de Behina Gimel that is mingled with the Nekeva purified. At that time, the KomatHochma in them disappeared and Hey Hassadim and Hey Gevurot descended from the Rosh de YESHSUT into Behinat Guf de YESHSUT. This means that a Zivug was made on the remnants de Aviut that remained in the Masach, which is Behina Bet that educes Komat Bina, considered Behinat Guf with respect to Komat Hochma.However, this does not refer to the actual Behinat Guf, which is from above downward, since the entire YESHSUT is Behinat Rosh, meaning Behinat from below upward, and their Guf is TNHYM of the Nekudim, as the Rav writes here.
5The Behinat Histaklut Eynaim on each other was deducted from YESHSUT. It has already been explained above that the Koma of the Hitkalelut of the Nekeva in the Zachar, being Komat Behina Gimel de Hitlabshut here, is called Histaklut Eynaim on each other, referring to the Hitkalelut in one another. This Komat Hochma expanded only in Kli de Tifferet from its Chazeh down since Kli de Tifferet is Behinat Bina de Hassadim; it is still considered Behinat GAR from the Behinat Kelim de Hassadim.For this reason this great Ohr de YESHSUT clothed only it, and not the Kelim de NH, which are Behinat ZAT, even from the perspective of Hassadim, which are ZON de Hassadim. You already know that the Ohr that extends to the Partzuf always clothes the more ZachKli, which is most similar to it in Hishtavut Tzura.

Все още не е налично на Български — показва се English