שער ט - תיקון
Chapter 2 · Шаар 9 — Тиккун (Исправление)
With this, you can understand the secret of the Name 42, which is "אב"ג ית"ץ קר"ע שט"ן נג"ד יכ"ש בט"ר צת"ג חק"ב טנ"ע יג"ל פז"ק שק"ו צי"ת." As you know, the Name 42 is in the world of Yetzirah, and Yetzirah represents Zeir Anpin, known as the seven kings. Thus, this Name 42 refers to the secret of the kings. If you examine, you will see how the Name 72 is in the brains and is called Taamim (flavours) and pertains to Atzilut (Emanation). Subsequently, the Taamim of SG (the 63 Name) is in Beriah (Creation), and its vowel points are in Yetzirah, representing the kings that died, since the points are aspects of Zeir Anpin and Nuqba, which are Yetzirah and Assiah (Action).
Now, we will explain the Name 42 mentioned above. The Name אבגית"ץ is in the Sefirah of Chesed, as is known, because from there begins the nullification or death of the kings. Therefore, this Name hints at the death of the seven kings. This is the explanation of אבגית"ץ: like אבג"י ת"ץ, for אבג"י is numerically 16, corresponding to the seven kings, for the י is in Malkuth, which is a single point, and the י of אבג"י. The letters אב"ג are six in gematria, corresponding to the six ends of Zeir Anpin, making seven kings. This is the secret that our sages hinted at when they said, "The public domain is 16 cubits wide," as these seven kings are called the public domain before the correction, and afterward, it is called the private domain.
The seven kings, called אבג"י, shattered and died, and this is the secret of ת"ץ in אבגית"ץ. Since the death of the kings began from Chesed, it is hinted at in this first Name. Some interpret אבגית"ץ as the term used in the Talmud for the satan found in the study hall, thus אב"ג (some say אבגית"ץ) is exactly as explained above in the letters of שעטנ"ז ג"ץ, hinting at Satan, idolatry, and the mixture.
The second Name is קר"ע שט"ן, corresponding to Geburah, the second king whose death caused the backsides of Ima to fall as well. Therefore, the nullification of the backsides of Abba and Ima is hinted at in this Name. This is its explanation: קר"ע means that here there was not a complete death and shattering like the seven kings, only a tearing and breaking in general, remaining in its place. But in shattering, it means the forceful casting of a stone from its place to another, as explained above. Through this tearing, the qelipah called Satan emerged, hence קר"ע שט"ן.
Abba and Ima in the state of face to face is the tetragrammaton with the letters yod in Abba and אהיה with the letters yod in Imma, both summing to 233, the numerical value of זכור (remember). For the as remembrance pertains to the aspect of the face. The aspect of "back-to-back" (אחור באחור) corresponds to the backside forms of these two names, being the back of the Tetragrammaton as follows: Yod, Yod-He, Yod-He-Vav, Yod-He-Vav-He in Abba; and the back of Imma as follows: Aleph, Aleph-He, Aleph-He-Yod, Aleph-He-Yod-He. The combined value of these back forms is 728 (תשכ"ח), signifying forgetfulness, which stems from the backs. Furthermore, the term "Kera Satan" (קר"ע שט"ן) equals "Tishkach" (תשכח, forget) when including the totality, hinting at the descent of the backs of Abba and Imma.
This alludes to the five Gevurot of Nuqba, and thus the phrase "son of so-and-so" is not used. Hadad, son of Bedad, the fourth king, corresponds to the aspect of Tiferet. He is called this because he resides in the upper third, in the place of the chest and the breasts. "Hadad" refers to one breast, and "son of Bedad" to the second breast. Similarly, the letters of "Bedad" (בד"ד) can be interpreted as "two breasts" (ב' ד"ד).
The backsides of Abba did not descend until the second king, representing Chesed (Kindness), died. The backsides of Ima did not descend until the third king, representing Geburah (Severity), died. Hence, it is with the death of Geburah that the descent of the backsides of Abba and Ima was completed.
The concept here is that although with the death of Chesed, the backsides of Abba descended, they are not considered fully descended since Bina (Understanding) was still facing them, illuminating their backsides. Thus, the complete descent of the backsides of Abba occurred only when the backsides of Ima also descended. Only then were they back to back, as will be explained further in the discussion of the Partzufim of Jacob and Leah and their origins. Therefore, the descent of the backsides of Abba and Ima is not considered complete until the death of Geburah, the third king. However, the death of the seven kings is considered complete death immediately from the first moment, for with the death of Chesed, all aspects were entirely shattered and it was considered a true death. Thus, the death of the kings begins to be counted from the death of the first king. However, the nullification of the backsides of Abba and Ima is not complete until the death of the third king.
However, the intention of this Name 42 is to elevate all the clarifications from there that remained from Zeir Anpin and Nuqba in Yetzirah and Assiah for the entire Name 42 is intended to elevate, as is known. Thus, it is certain that the death of the kings is hinted at in this Name, and according to the order of their death is the order of their elevation through clarification by the power of this Name. Therefore, the death of the seven kings is hinted at in the first part of this Name, and the nullification of the backsides of Abba and Ima is hinted at in the second part.
The concept is that from the Idra Zuta, it seems that only the seven kings descended, while from other Midrashim in the Zohar, it is implied that even in Abba and Ima there is nullification and blemish, and almost even in Keter (Crown). However, the matter is that certainly, from all ten points, aspects fell, and in all of them, there was a nullification. However, Zeir Anpin and Nuqba fell entirely, whether in the state of being back to back or face to face. This is called death because everything descended completely. However, Abba and Ima, from whom only the backsides descended, are called nullification and not death. Keter, from which only the aspects of Netzach, Hod, and Yesod descended, entered into the brains of Abba and Ima, as mentioned above. Since this aspect did not enter even into the backsides, it is not called nullification in Keter, only a mere blemish.
There is another reason. Death is only called when one moves from one world to another and is separated from its world. Thus, the seven kings, who were in Atzilut and descended to Beriah, are called death. As it says in the Idra Zuta, "Do not say they died, but anyone who descends from their initial level is called death," as it is written, "The king of Egypt died." However, the backsides of Abba and Ima, although they fell, did not descend to Beriah but remained in the world of Atzilut itself. Therefore, being not in their place is called nullification but not death.
Returning to the earlier discussion: When the upper third of Tiferet had not yet perished, the descent and fall of the backs of Abba and Imma had not yet been completed. When these kings (of Edom) entered their vessels, they were revealed with great light. However, after the upper third of Tiferet died, causing the backs of Abba and Imma to descend, the remaining lights, which were leaving to enter their vessels, became clothed in these fallen backs, which remained in Atzilut. Consequently, the final kings emerged clothed in the backs of Abba and Imma. This arrangement persisted until all the clarifications (beirurim) were completed, as will happen in the future, speedily in our days, Amen. This is the mystery of the raising of Mayin Nuqbin (feminine waters) by Zeir Anpin and Nuqba to Abba and Imma, stemming from these backs of Abba and Imma that descended below into Atzilut itself, as explained, and which they (Zeir Anpin and Nuqba) received.
Thus, it is found that the lights from the chest (of Zeir Anpin) and below come concealed. As you know, the concealment and covering of the light allow for the vessels to withstand the light, as it comes clothed. Therefore, the breaking of the vessels from the chest downward—corresponding to the lower two-thirds of Tiferet, Netzach, Hod, Yesod, and Malchut—will not be equal to the breaking of the vessels of Da’at, Chesed, Gevurah, and the upper third of Tiferet. Undoubtedly, the breaking of the upper vessels is greater than that of the lower vessels.
When the repair (tikkun) of Zeir Anpin comes, its arrangement will be reversed. From the lower two-thirds of Tiferet downward, the lights and the chasadim within them are revealed, as they can now receive without the screen of Binah due to their lesser breaking. However, the upper parts, from the head of Zeir Anpin to the chest, come concealed and clothed in the screen of Binah, her Yesod, as known. This is because, initially, they were revealed, and their breaking was greater.
Although Netzach and Hod are also concealed, it has been explained elsewhere that the revealed chasadim strike them, and their light emerges outward. When Zeir Anpin perished up to its upper third of Tiferet, the backs of Abba and Imma had already descended. However, the backs of Yisrael Saba and Tevunah were not completed until the death of Nuqba of Zeir Anpin. Thus, the backs of Arich Anpin are taken by Zeir Anpin, while the backs of Yisrael Saba and Tevunah are taken by Malchut, and their lights are clothed within them, similar to the Mochin (intellects) of Zeir Anpin.
This explains why, when Zeir Anpin and Nuqba are equal face-to-face, the Netzach, Hod, and Yesod of Abba and Imma become the Mochin of Zeir Anpin, while the Netzach, Hod, and Yesod of Yisrael Saba and Tevunah become the Mochin of Nuqba. Additionally, when they are face-to-face, two aspects of Jacob emerge—one in Zeir Anpin and the other in Nuqba. The one in Zeir Anpin is from Abba and Imma, while the one in Nuqba is from Yisrael Saba and Tevunah. At this stage, they are "the two great lights"—neither greater than the other, and neither dependent on the other.
The backs of Abba correspond to the right side (Chesed) of Zeir Anpin, and the backs of Imma correspond to the left side (Gevurah) of Zeir Anpin. This concept will require further elaboration elsewhere, where it will be explained with God's help.
In this context, the descent and fall of the backs of Abba and Imma into Atzilut is mentioned. Although the vessels of Zeir Anpin broke, its lights remained clothed in the backs of the supernal Abba and Imma, with the right side of Zeir Anpin in the back of Abba and the left side in the back of Imma. This preface is crucial to understand well.
Returning to the interpretation of the parasha of Vayishlach regarding "These are the kings": It has been explained how the four backs of Abba, Imma, Yisrael Saba, and Tevunah descended. Hence, among these kings, only four mention the names of their fathers—Bela, Yovav, Baal-Hanan, and Hadad. Another distinction is that even for these four, the father's name is mentioned only during their reign, not during their death. For instance, it says, "Bela, son of Beor, reigned in Edom," but during his death, it states simply, "And Bela died," without mentioning "son of Beor." This indicates that only four aspects of backs descended from the patriarchs and no more, as their descendants remained independent.
Since the patriarchs did not die but only underwent a form of annulment, their names are not mentioned at the time of death, but only the descendants are. However, to indicate that there was also some annulment within the descendants, the patriarchs' names are mentioned during their reign.
And if you ask, regarding Husham, the third king, why his father's name is not mentioned as "so-and-so, son of so-and-so," given that it was explained earlier that he aroused the Gevurah of Imma and annulled her back at his death, the answer is as follows: A son is only named after his father. Since Husham annulled only the back of Imma, not the back of his father, it is unnecessary to mention "so-and-so, son of so-and-so his mother," but rather "so-and-so, son of so-and-so his father." Hence, his father's name is not mentioned, as he did not annul his father's back, only his mother's.
This aligns with the understanding that Abba and Yisrael Saba are included in one configuration, and Imma and Tevunah are included in another, as explained elsewhere. At times, they join in this manner. Therefore, the place of the upper third of Tiferet of Zeir Anpin, called "Hadad, son of Bedad," is the place of the breasts of Binah. This is why he is called "Hadad, son of Bedad." At the death of this king, the breasts of Binah shrank to nurse, as happens when a woman's breasts shrink upon the death of her child.
Итак, объяснено, что состояния אבא и אמא (Аба и Има — Отец и Мать) также делятся на четыре פרצופים (Парцуфим — духовные конфигурации), как упоминалось ранее. Также было разъяснено, как появляются семь царей. Семь царей, которые представляют собой זעיר אנפין и נוקבא (Зеир Анпин и Нуква — Малый Лик и Женское начало), спустились вместе с четырьмя אחוריים (Ахораим — задними сторонами) верхних אבא и אמא, и ישסו"ת (Йисраэль Саба и Тевуна). В итоге, спустились одиннадцать аспектов. Из них некоторые аспекты были очищены, а из их осадков образовались קליפות (Клипот — нечистые оболочки). Это одиннадцать ингредиентов благовония, соответствующих одиннадцати светам, оставшимся из этих одиннадцати аспектов, которые спустились, но не могли быть полностью очищены и остались внутри клипот. Это подробно объясняется в контексте тайны воскурения благовоний.
Ахораим אבא (задние стороны Аба) не спустились до тех пор, пока не умер второй царь, представляющий חסד (Хесед — Милость). Ахораим אמא (задние стороны Има) не спустились до тех пор, пока не умер третий царь, представляющий גבורה (Гвура — Строгость). Таким образом, именно с гибелью Гвуры завершилось спускание ахораим אבא и אמא.
Суть здесь в том, что хотя с гибелью Хеседа ахораим אבא спустились, они не считаются полностью спустившимися, поскольку בינה (Бина — Понимание) всё ещё была обращена к ним, освещая их задние стороны. Таким образом, полное спускание ахораим אבא произошло только тогда, когда ахораим אמא также спустились. Только тогда они оказались אחור באחור (ахор ба-ахор — спиной к спине), как будет объяснено далее в обсуждении парцуфим Якова и Леи и их происхождения. Поэтому спускание ахораим אבא и אמא не считается полным до гибели Гвуры, третьего царя. Однако смерть семи царей считается полной смертью сразу с первого момента, поскольку с гибелью Хеседа все аспекты были полностью разрушены, и это считалось настоящей смертью. Таким образом, смерть царей начинает отсчитываться с гибели первого царя. Однако аннулирование ахораим אבא и אמא не является полным до гибели третьего царя.
Теперь вы можете понять тайну имени 42, которое является "אב"ג ית"ץ קר"ע שט"ן נג"ד יכ"ש בט"ר צת"ג חק"ב טנ"ע יג"ל פז"ק שק"ו צי"ת". Как вы знаете, имя 42 находится в мире יצירה (Йецира — Мир Формирования), и Йецира представляет собой זעיר אנפין (Зеир Анпин), известный как семь царей. Таким образом, это имя 42 относится к тайне царей. Если вы исследуете, вы увидите, как имя 72 находится в мозгах и называется טעמים (Таамим — вкусы) и относится к אצילות (Ацилут — Мир Эманации). Затем Таамим имени ס"ג (63) находится в בריאה (Брия — Мир Творения), и его огласовки находятся в Йецира, представляя царей, которые умерли, поскольку точки являются аспектами Зеир Анпин и Нуква, которые являются Йецира и עשיה (Асия — Мир Действия).
Теперь мы объясним имя 42, упомянутое выше. Имя אבגית"ץ находится в ספירה (Сфира) חסד (Хесед), как известно, потому что оттуда начинается аннулирование или смерть царей. Поэтому это имя намекает на смерть семи царей. Это объяснение אבגית"ץ: как אבג"י ת"ץ, поскольку אבג"י численно равно 16, что соответствует семи царям, поскольку י находится в מלכות (Малхут — Царство), которая является одной точкой, и это י из אבג"י. Буквы אב"ג равны шести в гематрии, что соответствует шести концам Зеир Анпин, составляя семь царей. Это тайна, на которую намекали наши мудрецы, когда говорили: "Общественное пространство шириной 16 локтей", поскольку эти семь царей называются общественным пространством до исправления, а затем оно называется частным пространством.
Семь царей, называемых אבג"י, разрушились и умерли, и это тайна ת"ץ в אבגית"ץ. Поскольку смерть царей началась с Хеседа, это намекается в этом первом имени. Некоторые интерпретируют אבגית"ץ как термин, используемый в Талмуде для сатаны, найденного в учебном зале, таким образом אב"ג (некоторые говорят אבגית"ץ) точно так же, как объяснено выше в буквах שעטנ"ז ג"ץ, намекая на сатану, идолопоклонство и смесь.
Второе имя — קר"ע שט"ן, соответствующее Гвуре, второму царю, чья смерть вызвала падение ахораим Има. Поэтому аннулирование ахораим אבא и אמא намекается в этом имени. Это его объяснение: קר"ע означает, что здесь не было полной смерти и разрушения, как у семи царей, только разрыв и общее разрушение, оставшееся на месте. Но в разрушении это означает силовое перемещение камня с места на место, как объяснено выше. Через этот разрыв возникла клипа, называемая сатаной, отсюда קר"ע שט"ן.
Аба и Има в состоянии פנים בפנים (паним бе-паним — лицом к лицу) — это тетраграмматон с буквами йод в Аба и אהיה с буквами йод в Има, обе суммируются до 233, числовое значение זכור (захор — помни). Поскольку память относится к аспекту лица. Аспект "спиной к спине" (אחור באחור) соответствует задним формам этих двух имен, являясь задней стороной тетраграмматона следующим образом: Йод, Йод-Хе, Йод-Хе-Вав, Йод-Хе-Вав-Хе в Аба; и задняя сторона Има следующим образом: Алеф, Алеф-Хе, Алеф-Хе-Йод, Алеф-Хе-Йод-Хе. Объединенное значение этих задних форм — 728 (תשכ"ח), означающее забывчивость, которая происходит от задних сторон. Более того, термин "Кера Сатан" (קר"ע שט"ן) равен "Тишках" (תשכח, забудь) при включении общей суммы, намекая на падение задних сторон Аба и Има.
Это намекает на пять Гвурот Нуквы, и поэтому фраза "сын такого-то" не используется. Хадад, сын Бедада, четвертый царь, соответствует аспекту Тиферет. Он так называется, потому что находится в верхней трети, в месте груди и грудей. "Хадад" относится к одной груди, а "сын Бедада" — ко второй груди. Аналогично, буквы "Бедад" (בד"ד) могут быть интерпретированы как "две груди" (ב' ד"ד).