טז) ומדמיון הנזכר לעיל בין אדם לחברו, אפשר להבין ענין הזווג דהכאה הנזכר לעיל, ואת האור חוזר העולה על ידו, שהוא נעשה כלי קבלה חדשים על אור העליון במקום בחינה ד'. כי ענין ההכאה של אור העליון המכה בהמסך ורוצה להתפשט אל בחינה ד', יש לדמותו לענין ההפצרה לאכול אצלו, כי כמו שהוא רוצה מאד שחברו יקבל את סעודתו, כן אור העליון רוצה להתפשט למקבל. וענין המסך המכה באור ומחזירו לאחוריו, יש לדמותו לדבר הדחיה והסירוב של חברו לקבל את סעודתו, כי דוחה את טובתו לאחור. וכמו שתמצא כאן אשר דוקא הסירוב והדחיה נתהפכו ונעשו לכלי קבלה נכונים לקבל את סעודת חברו, כן תוכל לדמות לך, כי האור חוזר, העולה על ידי הכאת המסך ודחיתו את אור העליון, הוא שנעשה לכלי קבלה חדשים על אור העליון, במקום הבחינה ד' ששמשה לכלי קבלה מטרם הצמצום א'.
From the aforementioned parable, which involves an interpersonal relationship, one can understand the aforementioned concept offusion through collisionand thereturning lightthat rises by means of it, which becomes a new receiving vessel for the supernal light instead of the fourth level that was initially meant to serve as the receiving vessel. The collision of the supernal light against thepartitionand how the light desires to expand into the fourth level, can be compared to a person imploring someone to dine with him. Just as he very much wants his friend to accept his meal, so too the supernal light wants to expand into the receiver. Thepartitionimpacting the light and rebuffing it can be compared to the rejection and refusal of his friend to accept his meal because he rebuffed his offer. Just as you find in this case that it is the refusal and the rejection themselves that are transformed and turned into proper receiving vessels for accepting his friend’s meal, you can likewise imagine that thereturning light, which arises by means of the impact of the supernal light against thepartitionand thepartition’s repudiation of the supernal light, transforms into a new receiving vessel for the supernal light instead of the fourth level, which served as the receiving vessel before the firstconstriction (tzimtzum).19Just as the guest’s repudiation of the host’s meal forms a new receiving vessel, that of receiving in order to give, the rebuffing of the supernal light is the returning light, which serves as a new receiving vessel for the supernal light because the receiving along with the element of giving – receiving in order to give – allows the receiver to accept the gift. Although the returning light is also light (like the supernal light), it is light that comes from the receiver (the created being) and can therefore serve as a vessel for the supernal light.
2
אמנם זה נתקן רק בפרצופי הקדושה דאצילות בריאה יצירה עשיה, אבל לא בפרצופי הקליפות ובעולם הזה, שבהם משמשת הבחינה ד' עצמה לכלי קבלה. ועל כן הם נפרדים מאור העליון, כי השינוי צורה של הבחינה ד' מפריד אותם, ועל כן נבחנים הקליפות וכן הרשעים, למתים, כי הם נפרדים מחי החיים על ידי הרצון לקבל שבהם. כנזכר לעיל באות י"ג עיין שם היטב. ודוק בזה, כי אי אפשר להסביר יותר.
However, this occurs only in the holypartzufimofAtzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Actualization), but not in thepartzufimof thekelippotnor in this world, in which the fourth level itself serves as the receiving vessel.20Generally the fourth level constitutes the fully developed form of the will to receive. Therefore, it is separated from the Creator, since it is the opposite in form from that of the Creator in the sense that He is the ultimate giver and has no trace of the attribute of receiving. In the higher worlds of Atzilut, Beria, Yetzira, and Asiya the fourth level is tempered with some of the attribute of giving through the fusion through collision described above. However, the partzufim of the kelippot mentioned here represent creations and beings that operate within the plane of the fourth level, which means they are formed solely within the realm of pure receiving and so are totally separated from the Creator. In these contexts, such creations are unable to interact with or receive the supernal light, since, in their receiving nature, they are fundamentally opposite to the pure giving nature of that light.Therefore, they are separated from the supernal light, as the difference in form of the fourth level from that of the Emanator, which is the attribute of giving, separates them from each other. Consequently, thekelippot, and similarly the wicked, are regarded as dead, for they are separated from the Source of Life, who bestows life, by the will to receive within them, as mentioned in section #13# above. See the description there in detail, as it cannot be explained any further.
טז) ומדמיון הנזכר לעיל בין אדם לחברו, אפשר להבין ענין הזווג דהכאה הנזכר לעיל, ואת האור חוזר העולה על ידו, שהוא נעשה כלי קבלה חדשים על אור העליון במקום בחינה ד'. כי ענין ההכאה של אור העליון המכה בהמסך ורוצה להתפשט אל בחינה ד', יש לדמותו לענין ההפצרה לאכול אצלו, כי כמו שהוא רוצה מאד שחברו יקבל את סעודתו, כן אור העליון רוצה להתפשט למקבל. וענין המסך המכה באור ומחזירו לאחוריו, יש לדמותו לדבר הדחיה והסירוב של חברו לקבל את סעודתו, כי דוחה את טובתו לאחור. וכמו שתמצא כאן אשר דוקא הסירוב והדחיה נתהפכו ונעשו לכלי קבלה נכונים לקבל את סעודת חברו, כן תוכל לדמות לך, כי האור חוזר, העולה על ידי הכאת המסך ודחיתו את אור העליון, הוא שנעשה לכלי קבלה חדשים על אור העליון, במקום הבחינה ד' ששמשה לכלי קבלה מטרם הצמצום א'.
From the aforementioned parable, which involves an interpersonal relationship, one can understand the aforementioned concept of fusion through collision and the returning light that rises by means of it, which becomes a new receiving vessel for the supernal light instead of the fourth level that was initially meant to serve as the receiving vessel. The collision of the supernal light against the partition and how the light desires to expand into the fourth level, can be compared to a person imploring someone to dine with him. Just as he very much wants his friend to accept his meal, so too the supernal light wants to expand into the receiver. The partition impacting the light and rebuffing it can be compared to the rejection and refusal of his friend to accept his meal because he rebuffed his offer. Just as you find in this case that it is the refusal and the rejection themselves that are transformed and turned into proper receiving vessels for accepting his friend’s meal, you can likewise imagine that the returning light, which arises by means of the impact of the supernal light against the partition and the partition’s repudiation of the supernal light, transforms into a new receiving vessel for the supernal light instead of the fourth level, which served as the receiving vessel before the first constriction (tzimtzum).19Just as the guest’s repudiation of the host’s meal forms a new receiving vessel, that of receiving in order to give, the rebuffing of the supernal light is the returning light, which serves as a new receiving vessel for the supernal light because the receiving along with the element of giving – receiving in order to give – allows the receiver to accept the gift. Although the returning light is also light (like the supernal light), it is light that comes from the receiver (the created being) and can therefore serve as a vessel for the supernal light.
אמנם זה נתקן רק בפרצופי הקדושה דאצילות בריאה יצירה עשיה, אבל לא בפרצופי הקליפות ובעולם הזה, שבהם משמשת הבחינה ד' עצמה לכלי קבלה. ועל כן הם נפרדים מאור העליון, כי השינוי צורה של הבחינה ד' מפריד אותם, ועל כן נבחנים הקליפות וכן הרשעים, למתים, כי הם נפרדים מחי החיים על ידי הרצון לקבל שבהם. כנזכר לעיל באות י"ג עיין שם היטב. ודוק בזה, כי אי אפשר להסביר יותר.
However, this occurs only in the holy partzufim of Atzilut (Emanation), Beria (Creation), Yetzira (Formation), and Asiya (Actualization), but not in the partzufim of the kelippot nor in this world, in which the fourth level itself serves as the receiving vessel. 20Generally the fourth level constitutes the fully developed form of the will to receive. Therefore, it is separated from the Creator, since it is the opposite in form from that of the Creator in the sense that He is the ultimate giver and has no trace of the attribute of receiving. In the higher worlds of Atzilut, Beria, Yetzira, and Asiya the fourth level is tempered with some of the attribute of giving through the fusion through collision described above. However, the partzufim of the kelippot mentioned here represent creations and beings that operate within the plane of the fourth level, which means they are formed solely within the realm of pure receiving and so are totally separated from the Creator. In these contexts, such creations are unable to interact with or receive the supernal light, since, in their receiving nature, they are fundamentally opposite to the pure giving nature of that light. Therefore, they are separated from the supernal light, as the difference in form of the fourth level from that of the Emanator, which is the attribute of giving, separates them from each other. Consequently, the kelippot, and similarly the wicked, are regarded as dead, for they are separated from the Source of Life, who bestows life, by the will to receive within them, as mentioned in section #13# above. See the description there in detail, as it cannot be explained any further.