Teil 8 · Kapitel 76
Der Text des Ari
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- *Adam HaRishon was created by the coupling of Zeir Anpin and Nukva, who rose up into the chamber of Aba ve Ima, and there they coupled face to face and bore Adam and Eve. We shall explain the matter of Adam HaRishon, how he expanded within these worlds. For the head of Adam HaRishon was then in the world of Beriah, which is now the place of Zeir Anpin of Atzilut. And his throat was in the first four of Yetzira, which is now the place of the Nukva of Atzilut. And you already know that the Nukva of Atzilut is called the Garden of Eden; hence only his throat was placed in the Garden of Eden, and from there downward, the rest of his body was outside the Garden of Eden, in this manner: his whole body was placed in the last six of Yetzira and the first four of Assiya, which are now the measure of the place of the whole world of Beriah.
Inneres Licht
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Innere Betrachtung, Fragen und Antworten
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Innere Betrachtung wird geladen …
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And by this you will understand that Adam HaRishon, who included all the souls of the righteous of the world, was born by the coupling of ZON of Atzilut. Except that, since ZON were then still in the discernment of back to back — as above (page 628, the passage beginning, “And after”), for no Partzuf attains its aspect of face to face except after the Atzilut of the one below it, when the lower one rises as MAN and returns the upper one to face to face; see there the whole continuation — hence, before Adam HaRishon was born, who is the lower one of ZON of Atzilut, there was no possibility that ZON would be face to face. It is also known that there is no coupling in a Partzuf that can beget a lower degree unless it is face to face; and moreover, even AVI were then still in the discernment of face to back, as above (page 628, the passage beginning, “And after”); see there. Therefore ZON rose to the chamber of AVI and were there as MAN for AVI, and AVI were returned to face to face through the inclusion of ZON within them, and from this coupling the soul of Adam HaRishon came out.
And two matters must be understood here: for in truth it is reckoned as the coupling of AVI, since they are indeed the masters of the coupling, as explained; yet since their coupling was made upon the MAN of ZON, the coupling is therefore reckoned as the coupling of ZON, and thus Adam HaRishon is only the offspring of ZON, and not the offspring of AVI.
And one must understand well the matter of this MAN that ZON raised for the sake of the birth of the soul of Adam HaRishon. And it has already been explained above (page 624, the passage beginning, “And with this”) that there are three aspects, one below the other, in the sortings of BON:
The choicest of them all is what came out in the Katnut of Nekudim, and these were taken by Atik. The second aspect is what came out there through the breath of the Tabur, which is the discernment of face to back of AVI and Keter, from which came out AA, and AVI, and ZON in the discernment of Ruach and Nefesh. And the aspect worse than all of them is what came out there through the MAN of the Vav and the point of the Yesod of AK, that illuminated in AVI; study it there well.
And you find that ZON, who were now corrected through AVI, no longer had within them any of the Vav and the point at all. And the reason for this is that everything follows the order of the degree, and every Partzuf can sort only what belongs to its degree, as explained well above (page 626, the passage beginning, “And I shall elaborate”); see there the whole continuation. Hence AVI could not sort the degrees that came out on the Vav and the point, since they do not belong to their aspect, but rather it reached them in the discernment of MAN from the NHY of AK, while the degree of AVI is drawn from the light of the Einayim of SAG of AK, as explained well above in Part 6. Hence AVI sorted only the discernment of ZON that came out from the light of the Einayim of SAG, from the discernment of the look of the Einayim in the AHP, which is the discernment of the anterior of ZON, but nothing at all from the discernment of the Vav and the point, since AVI has no relation to them whatsoever, as explained.
Rather, after ZON were corrected in their aspects of the anterior, then ZON sorted also their aspects of the posterior, which are the discernment of the Vav and the point, which are the aspects of Gadlut of the seven kings, as is known. And you already know what the ARI wrote, that from the discernment of the vessels, Gadlut is called by the name posterior, and the Katnut that came out at the beginning of Atzilut is called by the name anterior — that Katnut is the discernment of GE, and Gadlut is the discernment of AHP. Hence the MAN of the Vav and the point is called by the name posterior. And there is a further reason: that the Katnut of ZON did not expand into BYA, but the Mochin of the Vav and the point did expand into BYA at the time of their reign, as is known. Now it has been explained that the MAN that ZON sorted for the sake of the soul of Adam HaRishon were from the discernment of their posterior from the time of the kings, that is, from the discernment of the Vav and the point. And from this MAN came out the soul of Adam HaRishon.
And these sortings of the soul of Adam HaRishon were from below upward: first ZON sorted the discernment of MAN that pertains to Bina of Neshama, and afterward, from the MAN that pertains to the discernment of Haya, and afterward to the discernment of Yechida — as explained before us, that the very choicest is always sorted first. Hence phase two, which is Neshama, was sorted first, and afterward phase three, which is Haya, and afterward phase four, which is Yechida.
And it has already been explained above (page 659, the passage beginning, “Indeed”) the great difference between these Mochin that came out on the MAN of the Vav and the point, and the previous Mochin that came out on the MAN of the first two aspects: for the previous Mochin are fixed in Atzilut, and their coupling never ceases; whereas these Mochin that came out on the MAN of the Vav and the point — their coupling ceases, and they are not fixed at all, but rather rise and descend according to the deeds of those below them. And this applies not only to the soul of Adam HaRishon himself, but even the Mochin that came out for his sake in the upper Partzufim of Atzilut likewise rise and descend, just like the soul of Adam HaRishon himself, as explained before us.
And one must know well here the matter of the division of the Neshama, according to the three worlds of BYA: the Rosh of the Neshama is the ten Sefirot of Beria; the throat of the Neshama is the four first, KHBD, of Yetzira; the Guf of the Neshama, down to its Chazeh, are the seven lower Sefirot of Yetzira; and the lower half of Tifferet of the Neshama, down to the Sium of Tifferet, are the four first of Assiya; and the discernment of the legs of the Neshama, which are its NHYM, are the seven lower Sefirot of the world of Assiya. In such a way that the Malchut of the world of Beria is the Peh of the Rosh of the Neshama, and the Malchut of Yetzira is the discernment of the Chazeh of the Guf of the Neshama, and the aspect from the Chazeh downward of the Neshama is the world of Assiya.
And if we liken the generality of the level of the Neshama to the generality of the level of Atzilut: we find that the ten Sefirot of Beria, namely the Rosh of the Neshama, resemble the discernment of the Rosh of AA; and the four first of Yetzira, namely the throat of the Neshama, resemble the throat of AA, which is the Keter of AVI of Atzilut; and the seven lower Sefirot of Yetzira, which are HGT of the Neshama down to the Chazeh, resemble HGT of AA down to the Chazeh, and AVI who clothe there; and the four first of Assiya, which are the lower half of Tifferet of the Neshama, resemble YESHSUT and the Keter of ZA, who clothe the lower half of Tifferet of AA; and the seven lower Sefirot of Assiya, which are the legs of the Neshama, resemble ZON of Atzilut, who clothe the legs of AA, namely his NHYM.
And this is what is meant by, “for the head of Adam HaRishon was then in the world of Beria, which is now the place of ZA of Atzilut, and his throat was in the first four of Yetzira, which is now the place of the Nukva of Atzilut”: for it has been explained that, after the coupling of the level of the Neshama in the chamber of AVI was completed, it descended from there to its place in the Guf, at the place of the Chazeh of ZON, and the ten Sefirot of the Rosh of the Neshama came out from the Chazeh of ZA and above, up to the Malchut of AVI, as above. You also know that the Rosh of the Neshama is the ten Sefirot of Beria; thus the ten Sefirot of Beria stand in the place of ZA, from the Chazeh and above. And the discernment of the throat of the Neshama, which is the first Hey of Yetzira, is the discernment of the Keter of the Guf, which has the relation of the Nukva of the Rosh, as is known, from the secret of the coupling of Neshikin, which is the coupling of the palate and the throat, where the Malchut of the Rosh, called the palate, couples with the Nukva of the Rosh, called the throat. Hence the throat of the Neshama stands in the place of the Nukva of ZA. In such a way that the whole of Beria, which is the Rosh of the Neshama, stands in the place of ZA, and the first Hey of Yetzira, which is the throat of the Neshama and the discernment of the Nukva of the Rosh, stands in the place of the Nukva of ZA.
And this is what is meant by, “his whole body was placed in the last six of Yetzira and the first four of Assiya, which are now the measure of the place of the whole world of Beria”: namely as above, that the Chazeh of the Neshama is the discernment of the Malchut of Yetzira, and the lower half of Tifferet are the first Hey of Assiya; thus his body comprises ZAT of Yetzira and the first Hey of Assiya, and these now stand in the place of the ten Sefirot of Beria — that is, they are necessarily joined to the throat of the Neshama, which stands in the place of the Nukva of Atzilut.
And this is what is meant by, “and the legs of Adam HaRishon were placed in the six lower [Sefirot] of Assiya of then, which are now the six first of Yetzira”: namely as above, that ZAT of Assiya are the discernment of the legs of the Neshama, and these now conclude at the place of the Chazeh of Yetzira, being joined to the Malchut of Beria, which is the Sium of Tifferet of the Neshama, as above.