פתיחה לפירוש הסולם 50

שתי בחינות עלית מ"ן
נ. יש שתי בחינות עלית מ"ן דז"א:

Two Aspects to the Ascent of the Feminine Waters
50. There are two aspects to the ascent of the feminine waters¹⁰⁴The ascent of feminine waters is a term referencing the “yearning” from below for the light of Ḥokhma represented by the ascent of Ze'er Anpin to the higher levels as the middle line. In Kabbala and Torah thought, the concept of female denotes the dynamic of receiving, while male denotes giving. The flow of direct light of Ḥokhma from above to below is described as the “masculine waters.” Here the Sulam explains the two aspects of the “feminine waters,” the yearning from below to above. It is this “yearning” from below that triggers structural shifts above to allow the flow of Ḥokhma to reach the lower levels. of Ze’er Anpin:

א': מתוך ששלש ראשונות דבינה שהוא סוד או"א עלאין, הם תמיד באחורים לחכמה, דהיינו שאינם רוצים לקבל חכמה אלא חסדים, בסוד הכתוב “כי חפץ חסד הוא" כנזכר לעיל. ואין ישסו"ת יכולים לקבל חכמה מא"א, אלא דרך או"א (כנזכר לעיל אות מ"ד). לפיכך אי אפשר שישסו"ת יקבל חכמה דרך או"א, אלא אם כן שז"א עולה למ"ן לישסו"ת, ואז מסירים או"א את האחורים שלהם מן החכמה, והחכמה עוברת דרך או"א אל ישסו"ת. והתעוררות זו נמשכת מבינה דאור ישר, הממשכת הארת חכמה בחסדים בשביל ז"א דאור ישר (כמו שנתבאר בפתיחה לחכמת הקבלה אות ה'). ולפיכך, בכל עת שז"א עולה למ"ן, מתעוררים או"א להמשיך לו חכמה (ועיין להלן אות פ"ג).

First, since the first three of Bina, which are the mystical meaning of Abba and Imma Ila’in,¹⁰⁵Abba and Imma Ila’in (literally “supernal father and mother”) is the name for the partzuf formed out of the first three of the level of Bina that was ejected from the head of Arikh Anpin as a result of the second constriction and the ascent of Malkhut. always show their back in relation to Ḥokhma, meaning that they do not want to receive Ḥokhma, but rather the light of giving, as is alluded to in the mystical meaning of the verse “For He delights in mercy,” as stated above,¹⁰⁶See section 43 above. and also, Yisrael Sabba and Tevuna can receive Ḥokhma from Arikh Anpin only by means of Abba and Imma (as stated in section 44 above), it therefore follows that it is impossible for Yisrael Sabba and Tevuna to receive Ḥokhma by means of Abba and Imma unless Ze’er Anpin raises up the feminine waters to Yisrael Sabba and Tevuna. Then Abba and Imma remove their backs from Ḥokhma, and the light of Ḥokhma passes by way of Abba and Imma to Yisrael Sabba and Tevuna. This awakening is drawn from the Bina of the direct light, which extends the illumination of Ḥokhma in the light of giving for Ze’er Anpin of the direct light (as explained in Petiḥa LeḤokhmat HaKabbala, section 5). Consequently, whenever Ze’er Anpin raises up the feminine waters, Abba and Imma awaken to draw Ḥokhma to Ze'er Anpin (see section 83 below).¹⁰⁷To summarize: Ze'er Anpin “desires” the light of giving with an illumination of the light of Ḥokhma within it. This “yearning” activates a flow of the light of Ḥokhma from Arikh Anpin. It also activates Bina of Arikh Anpin (with its higher aspect, Abba and Imma, and its lower aspect, Yisrael Sabba and Tevuna) to “turn to face” the flow of the light of Ḥokhma, in order to stop blocking it, and instead, allowing the light of Ḥokhma to pass through to Ze'er Anpin below. Yisrael Sabba and Tevuna plays a key role here, since it is the lower sefirot of the level of Bina, and thus, has an affinity for the light of giving illuminated by the light of Ḥokhma (like any lower set of seven sefirot).