Teil 9 · Kapitel 40

Der Text des Ari

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Let us return to the first matter. Although in truth Itra de Hesed [the crown of mercy] is male and Itra de Gevura [the crown of judgment] is female, that is when they expand — this one in the Guf [body] of ZA [Zeir Anpin], and that one in the Guf of the Nukva [female], as is known. But so long as they are still within ZA, they are called complete males. Indeed, when they expand in his Guf, as said above, at the time Adam sinned — and afterwards, at the time of the Zivug [coupling], when he places them in the Yesod of his Nukva in the discernment of a drop of MAD [Mayin Duchrin, male waters] — they are complete males. But if these Gevurot [judgments] followed their true way — piercing the Masach [screen] of the back of Zeir, coming out into the Nukva, expanding in her own Guf, and afterwards she raises them in the discernments of MAN [Mayin Nukvin, female waters] — then they are female Gevurot. Especially in light of what is known, that these two Itrin [crowns] are the discernments of the two arms, Hesed and Gevura of AA [Arich Anpin]; therefore, while they are within Zeir they are called males, and when they expand in the Guf of the Nukva they are called females.

Inneres Licht

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Dieser Kommentar wurde noch nicht einzelnen Absätzen zugeordnet – die Einträge erscheinen in Lesereihenfolge, und die Zahl neben jedem Eintrag zählt die Anmerkungen selbst, nicht die Absätze des Ari-Textes.

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1And afterwards she raises them in the discernments of MAN; then they are female Gevurot: There is room here for a question. Is it not known from several places that all MAN come from the lower one to the upper one? And here it says that ZA influences the Gevurot to her at first, through the hole behind the Chazeh, and afterwards she raises them as MAN — so that even the MAN comes from the upper one to the lower one. This matter needs to be well understood.
The matter is that three discernments are included in the MAN: lights, sparks, and vessels. The sparks and the vessels are in BYA, but their lights — namely, all the records that remained from the lights after they departed from those vessels that fell to BYA — remained in Atzilut, for that is why they are regarded as records, in the secret of “the Shechina never moved,” etc.; for had they fallen to BYA together with the vessels, the discernment of records would already have ceased from them. And know that the whole matter of the MAN spoken of in the Partzufim of Atzilut is from the discernment of these records, and to the extent that the records receive their correction through the couplings of the Partzufim, to that same extent the sparks and vessels belonging to them rise to Atzilut, and they clothe, together with the new levels they attained, within their own vessels that they raised up. And this is in the manner explained regarding the couplings of the Partzufim of AK, that the screen raises the records of the Sefirot to the Peh of the Rosh, and the coupling is made upon the records, as is written at the beginning of Part 5; study it there well.
And you already know that all the records of the lower Sefirot are included in the highest discernment of them all, as is written (there, page 294, the passage beginning “And know”). And thus it is found here, after the breaking of the vessels, that all the records were included in the coupling of the Partzuf Atik, since he is the highest of them all. However, not all of them were corrected in Atik, but only what was, at that time, relevant to his discernment; and the rest of the records were then, with him, in the discernment of dross, and he brought all of them down to his lower one, which is the Partzuf AA. And likewise AA sorted out only what was relevant to him at that time, and the rest to AVI, and so on in this manner, until ZA sorted out and corrected what was relevant to his discernment, and all the rest was, with him, in the discernment of dross, and he brought all of it down to the Nukva. In this way, those parts of the records that were corrected and sorted out in each of the Partzufim of Atzilut raised to themselves the sparks and vessels belonging to them, from which all the females of the five Partzufim of Atzilut were made — namely, the discernment of BON that is in every Partzuf. And those records that had not yet been sorted out in them — which are the greater number and the greater structure — all remained in the place of the Nukva of Atzilut, since she is the lowest Partzuf of Atzilut, below whom it is no longer possible to bring them down — for had she brought them down to BYA, they would have ceased from the law of records, as above. And you see how all the records that remained from all the Partzufim of Nekudim that were not sorted out are all, of them, in the place of the Nukva of Atzilut.
You also know what the ARI wrote above (page 735, item 6), that the first time, the MAN rise together with the posterior of the upper one to the upper one of the upper one, at which time the Mochin of Gadlut of the upper one are corrected in the upper one of the upper one; but the MAN of the lower one that are attached to the posterior of the upper one do not yet receive any form in the upper one of the upper one, but only after the upper one descends to its place with its Mochin of Gadlut, then it corrects the MAN of the lower one, in all the discernments of the Katnut of the lower one, after which the lower one can raise MAN of itself. Study it there well, the entire continuation.
And accordingly you shall understand here, that when ZA rose to AVI as MAN, for the sake of his Mochin of Gadlut, he took up with him all the MAN of the Nukva, namely, to the extent that they were attached to his posterior (as above, page 739, the passage beginning “Firstborn sons”; see there the entire continuation), except that they do not yet receive any form until ZA comes with his Gadlut to his place, and then he corrects within himself the MAN of the Nukva, which are the five Gevurot, in all the discernments of the Mochin of Katnut, and influences them to the Nukva through the posterior of the Chazeh, as above. And after she has received her MAN corrected by ZA in the discernment of Katnut, then these MAN become fit to rise afterwards of themselves as MAN, to the coupling of their Gadlut, because they have already been given form by ZA.
And thus it has been explained how these five Gevurot, which are the discernment of the MAN of the Nukva, were included at first in the posterior of ZA, at the time ZA rose as MAN to AVI, and at that time the MAN of the Nukva had no form yet at all. But afterwards, when ZA descended to his place in his Gadlut, together with the MAN of the Nukva attached to his posterior, then ZA coupled upon the MAN of the Nukva and corrected the discernment of the Katnut of the Nukva, and then influenced them to the Nukva, through the posterior of the Chazeh, in the whole discernment of their form, as will be said below. And now they became MAN of the Nukva in such a way that they would be fit to rise of themselves to the coupling of Gadlut. And this is what is said: “that they pierced the screen of the posterior of ZA and came out in the Nukva and expanded in her own Guf, and afterwards she raises them in the discernment of MAN” — meaning, as explained, that after these five Gevurot received their correction in ZA, and came out through his posterior to the Nukva, they then rise to the Mochin of Gadlut. Understand this well.

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