כו. וכל זה יתכן רק בשלש ראשונות דעולם הנקודים, שהם בחינת שלש ראשונות דבינה, שהחסדים שלהן הם שלש ראשונות, להיותן אור חסדים מעצם מהותן, כי הן אינן מקבלות אור חכמה לעולם (כמו שנתבאר בהקדמת ספר הזהר דף ו' במראות הסולם דבור המתחיל והוא מטעם), ולפיכך מספיקה קומת החסדים שיצאה על המסך דמלכות ליחד שני הקוין ימין ושמאל זה בזה, ולהחזיר שלש ראשונות אל הספירות. מה שאין כן בשבע ספירות תחתונות שבעולם הנקודים, שהן בחינת ז"א, שעיקרו הוא הארת חכמה בחסדים (כמו שנתבאר בתלמוד עשר ספירות חלק א' פ"א אות נ'), הרי הן צריכות לחכמה. וכיון שהמלכות מעורבת בכל הספירות, אין הן יכולות לקבל חכמה, ועל כן הן נמצאות בחסרון ובפגם כל עוד שהחכמה אינה מאירה בהן.
26. This kind of rectification is possible only in the first threesefirotof theworld of Nekudim. These first three sefirotare the first three ofBina, since thelight of givingwithin them is the light of the first threesefirot of the level. Thelight of givingis their very essence, because they never receive the light ofḤokhma(as explained in the Introduction to the Zohar, in the Sulam , s.v. “vehu mita’am”).38The world of Nekudim is from the level of Sag of Adam Kadmon which is Adam Kadmon's third level and partzuf. The third level in the structures of the sefirot and partzufim is the level of Bina, which contains the light of giving. Recall that each level (like the level of Bina discussed here) is also composed of five levels (the five main sefirot). The point in this section is that the first three sefirot of the level of Bina (the level of Sag and by extension, the world of Nekudim) contain the light of giving. The lower six sefirot, in contrast, require the illumination of the light of Ḥokhma, and thus, a more complex rectification, as this section and those following explain. Therefore, theheightof the light of givingthat emerged from upon thepartitionofMalkhutis sufficient to unite the two lines, right and left, with each other and to return the first three lights to thesefirot. This is not the case with the seven lowersefirotin theworld of Nekudim, which areZe’er Anpin, whose essence is giving illuminated byḤokhma(as explained inTalmud Eser Sefirot1:1:50), illustrating that the seven lower sefirotrequireḤokhma. SinceMalkhutis intermingled with all thesefirot, they cannot receiveḤokhma,39The presence of Malkhut in each of the sefirot, resulting from the second constriction, means that the light of Ḥokhma cannot be received by these sefirot below the diaphragm. The first constriction which took place within Malkhut means that the light of Ḥokhma is rejected by Malkhut, and these lower six sefirot that are now intermingled with Malkhut because of the second constriction, reject the light as well.and therefore they are in a state of lack and impairment as long asḤokhmadoes not illuminate them.40Unlike the level of Bina in a given level, which does not draw the light of Ḥokhma, but only the light of giving (ḥassadim), the lower seven sefirot do draw Ḥokhma and are considered impaired as long as they are unable to do so. The presence of Malkhut intermingling with these lower sefirot means they cannot draw the light of Ḥokhma.
2
ולפיכך, אין קומת החסדים שיצאה על מסך דמלכות מועילה להן כלל להשוות את שני הקוין ימין ושמאל זה לזה, שהרי דינין שבשמאל, שהם הדינין של המלכות שעלתה לבינה, פוגמים את קו הימין, ומרחיקים ממנו אור השלש ראשונות. הרי שתקון קוין דשלש ראשונות, אינו מועיל כלום לתקן את שני הקוין ימין ושמאל שבו"ק, כי הו"ק שבכל הספירות הוא מהתכללות ז"א שמה, שכל זמן שאין לו הארת חכמה נמצא בחסרון ובפגם.
Consequently, theheight of the light of givingthat emerged from upon thepartitionofMalkhutis not at all effective for them in equating the two lines, right and left, with each other. The judgments in the left, which are the judgments of theMalkhutthat ascended toBina, impair the right and distance the light of the first three from it. Thus, the rectification of the lines of the first three is not at all effective in rectifying the two lines, right and left, that are in thesix extremities, since thesix extremitiesin all thesefirotare from the incorporation ofZe’er Anpinthere, and as long as the level of the six extremities does not have the illumination ofḤokhmait is in a state of lack and impairment.41The rectification described in section 25 only applies to the higher aspect of the level, known as the “first three.” The “first three” is a general term loosely describing the higher aspect of a level by referencing the three upper sefirot of Keter, Ḥokhma and Bina. The point here is that the higher aspect of the level was broken apart by the second constriction and ascent of Malkhut but was then rectified through the fusion through collision and middle column described in section 25. This same process cannot work for the lower sefirot of the level, the six extremities. As explained in the following paragraphs, the “first three” are composed of the light of giving, while the lower sefirot require the light of Ḥokhma. As a result, a different method is employed to allow the light of Ḥokhma to ultimately be received by Malkhut in the lower levels.
כו. וכל זה יתכן רק בשלש ראשונות דעולם הנקודים, שהם בחינת שלש ראשונות דבינה, שהחסדים שלהן הם שלש ראשונות, להיותן אור חסדים מעצם מהותן, כי הן אינן מקבלות אור חכמה לעולם (כמו שנתבאר בהקדמת ספר הזהר דף ו' במראות הסולם דבור המתחיל והוא מטעם), ולפיכך מספיקה קומת החסדים שיצאה על המסך דמלכות ליחד שני הקוין ימין ושמאל זה בזה, ולהחזיר שלש ראשונות אל הספירות. מה שאין כן בשבע ספירות תחתונות שבעולם הנקודים, שהן בחינת ז"א, שעיקרו הוא הארת חכמה בחסדים (כמו שנתבאר בתלמוד עשר ספירות חלק א' פ"א אות נ'), הרי הן צריכות לחכמה. וכיון שהמלכות מעורבת בכל הספירות, אין הן יכולות לקבל חכמה, ועל כן הן נמצאות בחסרון ובפגם כל עוד שהחכמה אינה מאירה בהן.
26. This kind of rectification is possible only in the first three sefirot of the world of Nekudim. These first three sefirot are the first three of Bina, since the light of giving within them is the light of the first three sefirot of the level. The light of giving is their very essence, because they never receive the light of Ḥokhma (as explained in the Introduction to the Zohar, in the Sulam , s.v. “vehu mita’am”).38The world of Nekudim is from the level of Sag of Adam Kadmon which is Adam Kadmon's third level and partzuf. The third level in the structures of the sefirot and partzufim is the level of Bina, which contains the light of giving. Recall that each level (like the level of Bina discussed here) is also composed of five levels (the five main sefirot). The point in this section is that the first three sefirot of the level of Bina (the level of Sag and by extension, the world of Nekudim) contain the light of giving. The lower six sefirot, in contrast, require the illumination of the light of Ḥokhma, and thus, a more complex rectification, as this section and those following explain. Therefore, the height of the light of giving that emerged from upon the partition of Malkhut is sufficient to unite the two lines, right and left, with each other and to return the first three lights to the sefirot. This is not the case with the seven lower sefirot in the world of Nekudim, which are Ze’er Anpin, whose essence is giving illuminated by Ḥokhma (as explained in Talmud Eser Sefirot 1:1:50), illustrating that the seven lower sefirot require Ḥokhma. Since Malkhut is intermingled with all the sefirot, they cannot receive Ḥokhma,39The presence of Malkhut in each of the sefirot, resulting from the second constriction, means that the light of Ḥokhma cannot be received by these sefirot below the diaphragm. The first constriction which took place within Malkhut means that the light of Ḥokhma is rejected by Malkhut, and these lower six sefirot that are now intermingled with Malkhut because of the second constriction, reject the light as well. and therefore they are in a state of lack and impairment as long as Ḥokhma does not illuminate them.40Unlike the level of Bina in a given level, which does not draw the light of Ḥokhma, but only the light of giving (ḥassadim), the lower seven sefirot do draw Ḥokhma and are considered impaired as long as they are unable to do so. The presence of Malkhut intermingling with these lower sefirot means they cannot draw the light of Ḥokhma.
ולפיכך, אין קומת החסדים שיצאה על מסך דמלכות מועילה להן כלל להשוות את שני הקוין ימין ושמאל זה לזה, שהרי דינין שבשמאל, שהם הדינין של המלכות שעלתה לבינה, פוגמים את קו הימין, ומרחיקים ממנו אור השלש ראשונות. הרי שתקון קוין דשלש ראשונות, אינו מועיל כלום לתקן את שני הקוין ימין ושמאל שבו"ק, כי הו"ק שבכל הספירות הוא מהתכללות ז"א שמה, שכל זמן שאין לו הארת חכמה נמצא בחסרון ובפגם.
Consequently, the height of the light of giving that emerged from upon the partition of Malkhut is not at all effective for them in equating the two lines, right and left, with each other. The judgments in the left, which are the judgments of the Malkhut that ascended to Bina, impair the right and distance the light of the first three from it. Thus, the rectification of the lines of the first three is not at all effective in rectifying the two lines, right and left, that are in the six extremities, since the six extremities in all the sefirot are from the incorporation of Ze’er Anpin there, and as long as the level of the six extremities does not have the illumination of Ḥokhma it is in a state of lack and impairment.41The rectification described in section 25 only applies to the higher aspect of the level, known as the “first three.” The “first three” is a general term loosely describing the higher aspect of a level by referencing the three upper sefirot of Keter, Ḥokhma and Bina. The point here is that the higher aspect of the level was broken apart by the second constriction and ascent of Malkhut but was then rectified through the fusion through collision and middle column described in section 25. This same process cannot work for the lower sefirot of the level, the six extremities. As explained in the following paragraphs, the “first three” are composed of the light of giving, while the lower sefirot require the light of Ḥokhma. As a result, a different method is employed to allow the light of Ḥokhma to ultimately be received by Malkhut in the lower levels.