Teil 9 · Kapitel 72

Der Text des Ari

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It follows that the discernment of the Malchut in the female is not a complete discernment like the other nine Sefirot in her, which are complete discernments, from the Keter to the Yesod in her, exactly after the likeness of the male. The Malchut in her is only a slight, minimal illumination, alluded to in that thick, protruding flesh that stands there, as mentioned. The reason is that the whole discernment of the female is called Malchut; hence, since her entire self is Malchut, there is no need for a discernment of Malchut to be in her, and therefore the Malchut in her was not a complete discernment, as mentioned. Nevertheless, a discernment of Malchut did need to be there, though only by way of allusion, as mentioned; all this was for a great need, and it is alluded to in the words of our sages, in their saying that four things require a seal within a seal, and their sign is ChaVIT: Chalav [milk], Basar [meat], Yayin [wine], Techelet [azure].

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.

Keinem Absatz zugeordnet

1The Malchut in the female is not a complete discernment like the other nine Sefirot in her, etc., only a slight, minimal illumination: For Malchut is revealed only in the Partzufim of AK that preceded the second restriction, as the ARI writes above (page 749, item 24; study it there well, in the Inner Light), that Malchut is hidden in Radla [the unknown head] and is not revealed except in the future, in the secret of “the stone that the builders rejected has become the cornerstone.” Hence even the true Malchut of Atzilut is not revealed except from the discernment of the partnership of the quality of mercy with her, which takes place immediately at the time of the Ibur of ZA, in the secret of the inclusion of NHY in HGT: the bottom Hey that was attached to the Yesod of ZA was included in the Tifferet of ZA, which is the Bina of Hassadim, the discernment of the first Hey. Through this inclusion in the first Hey, she is found included in the whole ten Sefirot of ZA, and likewise the ten Sefirot of ZA are included in her, as written above (page 754, the passage beginning “and this”; page 772, the passage beginning “the ten Nekudot”). Hence the first nine Sefirot that she has from this inclusion are revealed in her to their full measure; but her own point is not revealed in her except by a slight, minimal illumination, that is, only from the discernment of the root within her alone. Remember this.
2Since her entire self is Malchut, there is no need for a discernment of Malchut to be in her: That is, even though her discernment is not disclosed in her, she suffers no loss thereby, for her entire self is the discernment of Malchut — that is, from the discernment of what was included in the nine Sefirot of ZA, having been included and shared in the form of his every single Sefira; and by this sharing she loses nothing of her own form, even though it is not disclosed. On the contrary, they sweeten her, in such a way that she becomes fit to disclose all these fillings included in her. This is the meaning of “since her entire self is Malchut, there is no need for a discernment of Malchut to be in her” — that is, even though the discernment of Malchut in her is not disclosed, this diminishes her stature not at all, as explained. Hence she had no need at all for that slight illumination called the Atara of Yesod within her; rather, it comes for another, great need, as will be written further on.

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