Teil 14 · Kapitel 29
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- And the reason is that the Mochin enter from above downward, and at first they encounter Leah and enter into her. However, know that sometimes, when the Mochin enter to enlarge Rachel, then the two of them, Rachel and Leah, become mixed and joined together. Because the length of the NHY of Ima are as long as the measure of the length of all of ZA, whose length is like the length of Leah and Rachel together; therefore, when the NHY enter within the Nukva, they must spread in the two females, Leah and Rachel, to be clothed within them, for one Nukva will not suffice to clothe them.
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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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And by this you will understand the difference between the Partzuf Leah and the Partzuf Rachel. For the Partzuf Leah is drawn from the posterior of Ima, meaning that she needs only covered Hassadim like the upper Ima, and therefore she clothes ZA from the Chazeh upward, where the Hassadim are always covered; and therefore ZA has a coupling with Leah even before the sawing, that is, at a time when he does not yet have Mochin of Haya with the second wall — for the coupling of ZA and Leah from the Chazeh upward, one wall suffices him, as it suffices AVI, since Leah, too, is in the secret of “for He desires mercy,” like the upper Ima, and desires only Hassadim and not Hochma, as is written of the upper Ima. And this is why the Zohar calls the Partzuf Leah by the name the world of concealment, for it is always in covered Hassadim, and the illumination of Hochma is not revealed in her. Therefore the Partzuf Leah is not regarded as the main Nukva of ZA, for ZA is not completed except by the illumination of Hochma, since this is his root, in the discernment of the ten Sefirot of direct light — for the Bina of direct light is the discernment of covered Hassadim, and when the Hassadim of Bina receive the illumination of Hochma, they are regarded by the name ZA of direct light, as is written in Part 1, page 5, the passage beginning “And the reason,” study it there well. Thus the essence of ZA is only the illumination of Hochma within the Hassadim, and therefore his coupling with Leah does not suffice for him, since she is the discernment of covered Hassadim like Bina, who does not love the discernment of the illumination of Hochma at all.
But the Partzuf Rachel is the main Nukva of ZA, for on her wall ZA draws down revealed Hassadim. This is the secret of “And Jacob loved Rachel,” etc., for she draws down revealed Hassadim for him, as is his root and his discernment, and he does not love Leah, because on her wall only covered Hassadim are drawn, which are loved by Bina, in the secret of “for He desires mercy,” and are not loved by ZA, who needs only the illumination of Hochma. As is explained. However, the intention is not that Leah is the discernment of Bina herself, for she is the Nukva of ZA, and the Nukva of ZA is none other than Malchut, as is known. Rather, the intention is that ZA has two discernments of Malchut: one drawn from the Malchut of GAR of Bina, and therefore her way is in covered Hassadim; and the second drawn from the Malchut of ZA of Bina, which are the roots of ZON — which are revealed Hassadim — and therefore she, too, draws down revealed Hassadim. And this is the secret of why Leah is called by the name “the firstborn,” being from the discernment of GAR, and Rachel is called by the name “the younger,” being from the discernment of ZAT.
Now it has been explained that for the coupling of ZA and Leah from the Chazeh upward, no sawing is required, for even one wall suffices him for face to face, as it suffices AVI. And what the ARI says, that at a time when ZA does not have the second wall, he is found clinging back to back with the Nukva — because their posteriors are concealed and their faces are revealed outward, meaning that there is no revelation of their NHY but only of HGT, which are called their faces, being the discernment of the anterior vessels, as is known — this is said only of Rachel, whose NHY are the discernment of revealed Hassadim, and therefore they have no revelation through the first wall; on the contrary, this wall entirely conceals this discernment of NHY, as above. However, the NHY of Leah, which do not need revealed Hassadim, are revealed outward, for they have complete sufficiency through the first wall, since the AHP of the discernment of Neshama complete her entirely, in all her need.
And this is what he says: “That the Mochin enter from above downward, and at first they encounter Leah and enter into her” — for these Mochin of midnight are the illumination of AB SAG, which push the bottom Hey down from Nikvey Einayim to the Peh [mouth], and return the AHP that fell from the degrees to their first place, each to its own GE [Galgalta ve Einayim], by which the ten vessels are completed both for Rachel and for ZA. For although ZA already has ten vessels even in the Mochin of Neshama — since otherwise he could not have coupled with Leah even from the Chazeh upward — nevertheless it was explained above (page 1493, the passage beginning “MAN”) that every degree has its own discernment of AHP, study it there well. And therefore, although ZA has AHP, meaning NHY from the discernment of Mochin of Neshama, still, with respect to Mochin of Haya he is regarded as having only GE down to the Chazeh, and lacking NHY of vessels and GAR of lights. Therefore ZA, too, needs from the discernment of Mochin of Haya, which are the Mochin of birth, the discernment of the raising of AHP, like the Nukva Rachel. For the time of the completion of their vessels is through the coupling of midnight of AVI.
However, how is it possible that Rachel receives these Mochin of AVI, so that the bottom Hey descends from her Einayim to the Peh, at a time when she entirely lacks these vessels, and does not yet have the discernment of the vessel of the Peh, for the bottom Hey to descend there? But the truth is that the Mochin do not now enter into Rachel, for she cannot receive them, as said; rather, they enter first into the Partzuf Leah, who already has ten vessels in completeness, at least from the discernment of Mochin of Neshama, and has the discernment of a Rosh [head], as above; and therefore she is the one who receives these Mochin of midnight, and she is the one who couples then with ZA until morning.
And this is what he says: “When Netzah, Hod, Yesod enter within the Nukva, they must spread into the two females, Leah and Rachel, to be clothed within them, for one Nukva will not suffice to clothe them” — meaning: it was explained above that since ZA has two females, Leah and Rachel, both of them were regarded as the discernment of VAK; for even Leah, being face to face with ZA, serves only in the discernment of the Yesod of Katnut [smallness/infancy] included in ZA at the point of the Chazeh — so that she has only the discernment of HGT NHY of ZA. And how much more so Rachel, who stands with him back to back. Now, at midnight, when the Mochin of Gadlut come in the NHY of Ima to be clothed in Leah, these Mochin cannot end at the Chazeh, but must spread until the Yesod of Gadlut of ZA, which stands at the end of Atzilut — that is, also in the place of Rachel. Thus these Mochin cannot be clothed in one Nukva, for they need the place of the two Nukvin.
And this is what he says (item 30): “Since the NHY of Ima are one single long discernment, then when they clothe within Leah and Rachel, the two of them must necessarily join and mix, and become a single Partzuf, high in level” — meaning: you already know the difference between Leah and Rachel — that Leah serves with the upper wall of HGT of ZA, which is the discernment of the posterior of Ima, while Rachel needs only the lower wall from the Chazeh downward of ZA, which is the discernment of the posterior of the Yesod of Aba in ZA, through which the Hassadim are revealed in the illumination of Hochma. See above, page 1505, the passage beginning “That the Mochin.” And Leah and Rachel are found, as long as they are divided into two Partzufim, to be like opposites of one another: for Leah, who serves at the wall of HGT, where the posterior of the Yesod of Ima are, which are the discernment of “for He desires mercy,” pushes away Hochma, as is known. But Rachel serves only at the wall of NHY, where the posterior of the Yesod of Aba are, which is the discernment of revealed Hassadim in the illumination of Hochma, for without the illumination of Hochma there is no revelation at all for the NHY of ZA and of the Nukva Rachel, as above. Thus Rachel pushes away the discernment of the upper wall of Ima, whose nature is to push away Hochma. Thus the discernment of these two Nukvin is like opposites of one another.
And this is what the ARI is saying: how is it possible that the NHY of Ima, with the Mochin, which are one long discernment, could be clothed in these two Nukvin, who are two opposing discernments to one another — for Leah draws close Hassadim and pushes away the illumination of Hochma, while Rachel draws close the illumination of Hochma and pushes away Hassadim covered from Hochma? Furthermore, these Mochin that are in the NHY of Ima are the discernment of “long,” meaning that they are already in the illumination of Hochma, since they come from the coupling of AB SAG, whose illumination brings the bottom Hey down to the Peh, as above; and if so, how can the Rosh of Leah receive these Mochin, which are the opposite of her nature? And from the strength of these two difficulties the ARI proves that the two females, Leah and Rachel, must now mix through the clothing of those Mochin, and become one discernment and one Partzuf — meaning that Leah, too, now nullifies her own wall for the time being, and acquires for herself the discernment of the second wall of Rachel, that is, the wall of NHY. And this is regarded as though she takes the Guf [body] and vessels of Rachel by way of borrowing and lending, since this is only for the time being, for she cannot remain in them permanently, they being the opposite of her nature, as above. Rather, now, so that she may receive the Mochin of birth on behalf of Rachel, as the discernment of a vessel and Ruach for her, at a time when Rachel lacks a Rosh and has no place to receive Mochin, as above, Leah must borrow the Guf and vessels of Rachel — meaning the discernment of the wall of NHY, through which the illumination of Hochma is revealed — so that she can receive the Mochin on behalf of Rachel; and Rachel will be able to raise, through Leah’s illumination, her own AHP from BYA, to complete her ten Sefirot of vessels, and through this Rachel herself will be able to receive her own Mochin without Leah’s help, which happens in the morning at the time of the morning prayer. Then Rachel rises to couple with ZA in his whole level, and she then takes the Guf and vessels of Leah, which are included in the building of the Partzuf of Rachel. And this is because Rachel, too, necessarily needs the upper wall of HGT, for there is no drawing of Hassadim in a Partzuf without this wall of the posterior of Ima; and therefore she, too, is obligated to the building of Leah. However, now those Hassadim that are drawn in the wall of HGT are revealed in the illumination of Hochma in the place of NHY from the Chazeh downward; and so the discernment of Leah, too, takes on the form of revealed Hassadim, like the nature of Rachel, and therefore it is regarded that Rachel inherits the place of Leah. And this is what the ARI writes, that in the coupling of the night, it is regarded that Leah borrowed the Guf and vessels of Rachel, and the two Nukvin are considered the building of Leah — for although Leah took the wall of NHY, still the Hassadim are not yet revealed as they should through the coupling of Rachel, since the NHY of Haya, which are the discernment of the AHP of Rachel, which she raises from BYA in the morning, are still lacking there, as will be explained below. Therefore it is regarded as the building of Leah and not the building of Rachel. Whereas in the morning, at the morning prayer, after Rachel has raised the NHY of Haya from BYA, then Rachel inherits the place of Leah, for even the wall of HGT, which bestows covered Hassadim, the Hassadim are revealed through the wall of NHY, as above, this being the nature of Rachel. And therefore Leah, too, is regarded as belonging to Rachel.
And this is what he says (item 32): “Before midnight, the NHY of Ima enter within Leah to enlarge her, while she is still in posterior” — meaning as above, that at first Leah needs to acquire for herself the discernment of the wall of NHY, which is the discernment of the posterior of the Yesod of Aba; for without this she is not fit to receive the Mochin of AB SAG that are in the NHY of Ima, and this is regarded as the enlarging of the vessels of posterior of Leah. For while she is from the Chazeh upward, she serves in the Yesod of Katnut of ZA, as above, since there is no Yesod of Gadlut except from the Chazeh downward, receiving from the discernment of the posterior of the Yesod of Aba revealed there. And this discernment of the enlarging of the posterior of Leah necessarily takes place before midnight, meaning before the coupling of Gadlut in the whole level of ZA that takes place at midnight, face to face, as above. And this is what he says: that before midnight the NHY of Ima enter to enlarge her while she is still “in posterior,” which is the receiving of the wall of NHY and the nullifying of her own wall — regarded as the borrowing of the Guf and vessels of Rachel, as said above. And this is the discernment of the enlarging of the posterior of Leah.
And this is what he says (item 33): “Rachel, the Nukva of ZA, was emanated only in the discernment of a single point alone, and that point is her root and her existence” — meaning: for the source of ZON of Atzilut is in the ZAT of Nekudim, as is known, that is, from the discernment of the Katnut of the Nekudim, in the first two divisions that were AVI: back to back, and face to back, when ZA had only HBD HGT down to the Chazeh from the discernment of vessels, and Malchut was regarded as the point of the Chazeh; while from the side of lights there were HGT NHY, and Malchut was regarded as the Atara [crown] of Yesod, as above, page 1503, the passage beginning “the feet of.” Now this Katnut of the ZAT of Nekudim is regarded as the main self of ZON, meaning that this discernment of theirs is what was corrected in the world of Atzilut to remain in them permanently, being the discernment of Ruach Nefesh of ZA; while the Mochin that are higher than this discernment are only the discernment of a mere addition, and not permanent, as is known. These ZAT of Katnut of Nekudim are also regarded as the anterior vessels, meaning that there is nothing at all of the discernment of BYA in them, for they were not diminished by the raising of the bottom Hey to the Einayim except from the Chazeh downward of ZA of Nekudim, and it is these that went out to the discernment of BYA and were called the posterior vessels. But from the Chazeh upward of ZA, they are the discernment of complete Atzilut even after the raising of the bottom Hey to the Einayim, and therefore they are called the anterior vessels.
Thus the root of the Nukva, from the discernment of permanence, is nothing but a single point, which from the discernment of vessels is the point of the Chazeh, and from the discernment of the clothing of the lights in the vessels is the discernment of the point of the Atara of Yesod of ZA. And it is known that in every Partzuf, its upper vessels grow first and afterward its lower ones; accordingly it follows that this point of the Atara of Yesod of ZA is the discernment of the Keter of the Nukva, and she lacks her nine lower ones, which are Einayim and AHP. Thus it is found that the Nukva differs from all the Partzufim [pl. of Partzuf]. For in all the Partzufim, after the raising of the bottom Hey in the Einayim, only the AHP were diminished, but their GE remained at the degree, as is known. Whereas the Nukva has nothing left in her but her Galgalta, and even the discernment of Einayim in her fell to BYA. And the reason for this is that the discernment of the Nukva is the point of Malchut, which is phase four of direct light, over which the first restriction took place; and her entire function in the Partzuf is only for coupling by striking and for raising reflected light, as is known; and therefore all the Sefirot in her are only the discernment of reflected light — for her own point of direct light is the discernment of the Keter of reflected light, and what she clothes of the upper light that strikes upon her is regarded as the nine Sefirot of reflected light within her. And these are the ten Sefirot of the Nukva, from which her entire Partzuf is built. Thus it is found that the Nukva never has, from her own discernment of direct light, anything but the discernment of Keter within her, and the rest of the nine Sefirot she takes from ZA her husband — meaning through coupling with the upper light within ZA, when she raises reflected light upon his nine Sefirot of direct light, and these nine Sefirot that she clothes spread to her, for her portion and her building. Thus her nine Sefirot are through ZA, and are not her own. And remember this always.
And therefore, at the time of the ten Sefirot of Katnut of Nekudim, when there was not yet any coupling in ZA himself, since he lacked NHY, it is found that the Nukva had nothing to receive from ZA her husband, since he had not coupled with her; and so she had then only her own point of direct light, which is the point of Atara of Yesod, regarded as the discernment of the Galgalta within her alone. And what we say, that her nine Sefirot fell to BYA, this is said only after the emergence of the Gadlut of the ZAT of Nekudim, after the new light of AB SAG nullified the new ending of the bottom Hey in the Einayim, whereby the Parsa of Atzilut and the AHP of ZA were also nullified, and from the Chazeh downward, which had been in BYA, returned to the discernment of Atzilut. Then the Nukva received her lower nine Sefirot from ZA her husband, in the manner mentioned, meaning to the extent that her reflected light has clothed, it is regarded as the building of the Nukva, as is known. These nine Sefirot may be called the first nine Sefirot, this being by the reckoning of direct light, from which discernment she is regarded only as the Malchut of direct light, and she gains from ZA her husband the first nine Sefirot of direct light through the illumination of reflected light. And they may also be called the nine lower ones, this being by the reckoning of reflected light in its own discernment, which has an order opposite to the ten Sefirot of direct light, as the ARI writes in several places: that the Keter of direct light is clothed in the Malchut of reflected light, and Hochma in the ZA of reflected light, and Bina in the Bina of reflected light, and the ZA of direct light in the Hochma of reflected light, and the Malchut of direct light in the Keter of reflected light. Thus, from the discernment of reflected light, the root point is regarded as the discernment of Keter, and all the nine Sefirot that she gains from ZA are regarded as the nine lower ones.
And this is what he says (item 34): “Through the entering of the Mochin in ZA, nine other points are drawn to her by way of addition, and then she is completed and becomes ten complete Sefirot, and then she can couple with ZA” — meaning, as explained, that at the time ZA receives the Mochin through coupling by striking at the point of the Nukva — that is, through the reflected light which the point raises by the striking of the upper light upon it — the Nukva, too, is found to receive that same measure of level that was given from her reflected light to clothe the lights of ZA. Indeed, there is a distinction here: there is the discernment of the Nukva that is within the Guf of ZA, upon which ZA receives his Mochin, by way of coupling by striking, as above; and there is the discernment of the Nukva separated from ZA, meaning that she has a complete building of her own, who is called the Nukva of ZA. However, the two of them are entirely one discernment; only, at first ZA receives his lights upon the discernment of the Nukva within his Guf, and she receives the level of the nine Sefirot from ZA at the time of receiving his Mochin, and all those nine Sefirot that the Nukva within the Guf of ZA gained, the separate Nukva receives for herself, for her building, since they are one discernment. And this was explained well above, in the Inner Light, in Part 9, study it there well. Thus the nine Sefirot of the Nukva are first received in the Nukva within the Guf of ZA, and from there they pass to the separate Nukva, who is built by them into a Partzuf of her own, distinct in herself, and she is the one who couples with ZA face to face. And this is what he concludes: “and then she can couple with ZA.”
And this is what he says (item 35): “After midnight, Leah takes for herself these nine points of the addition, and by them grows to the measure of the length of ZA, while being back to back; and Leah is found growing, while Rachel goes on diminishing until she remains in the secret of a single point alone,” etc., “for at the time of midnight Leah returns face to face with Jacob, her level being the whole length of ZA; while Rachel, at that time, completes the matter of her diminishing until she remains in the secret of a single point, and the feet of Leah pushed her away, and she was compelled to enter and descend below into the world of Beria” — meaning: these Mochin of midnight, received from AVI, cause two actions in Leah. The first: they illuminate Leah while she is still behind ZA, so that she descends and spreads from the Chazeh downward of ZA — meaning that she leaves her discernment of the screen of the posterior of Ima, which push away Hochma, and receives the discernment of the wall of the Chazeh downward, from the discernment of the posterior of the Yesod of Aba, through which the illumination of Hochma is revealed, as above. This is called by the name the enlarging of the posterior of Leah. And the second action is that after she has already attained the discernment of the wall of NHY of the posterior of ZA, then the Mochin of AVI are clothed within her, within her Partzuf, and she returns with ZA face to face in his whole level, until the end of the feet of ZA; and since Leah is now from the Chazeh downward of ZA, she is found serving with the Yesod of Gadlut of ZA, which is the end of ZA.
However, it is to be understood that in truth Leah still stands in the place of the Chazeh of ZA, and has not changed her place at all; rather, after ZA received the Mochin of AVI from the discernment of Gadlut, then the vessels rise: the previous NHY rise and become HGT, and the previous HGT rise and become HBD, and new NHY go out to him from the discernment of the raising of AHP of BYA. However, this rising takes place by day, at the time of the coupling of ZA and Rachel; but now, at night, when Leah is obligated to receive these Mochin, it is regarded only that the HGT of ZA, the place where Leah stands, become HBD, and the NHY of ZA, the place where Rachel stands, become HGT down to the Chazeh. Thus Leah, who previously stood above the Chazeh, with the end of her feet at the point of the Chazeh, is now found to have descended to the end of Atzilut, since these NHY became HGT down to the Chazeh. Thus the place of Leah has not changed at all, since even now her feet end at the point of the Chazeh, as before.
And this is what he says (item 40): “Rachel, at that time, completes the matter of her diminishing until she remains in the secret of a single point, and the feet of Leah pushed her away, and she was compelled to enter and descend below into the world of Beria” — meaning, as explained, that since Leah grew and lengthened to the end of Atzilut — which is the Atara of Yesod that has now become the point of the Chazeh, as above — Rachel is found, whose Keter begins at the point of the Chazeh of vessels of ZA, and at the point of the Atara of Yesod from the discernment of the clothing of lights in vessels, so that this Keter now stands at the end of Atzilut, beneath the feet of Leah; for it is there that the discernment of the point of the Chazeh of vessels has now been made, and so too the Atara of Yesod of lights that couples with Leah face to face. Thus Rachel was compelled to descend to BYA, for no discernment can rise above the place of its own root, and how could Rachel rise above the place of the Chazeh of vessels, since from there is her root, still from the ZAT of Nekudim, as above? And she is now regarded as remaining in the secret of a single point, which is the discernment of the point of the Chazeh of vessels from the time of Nekudim, which is the discernment of the Malchut of direct light and the discernment of the Keter of reflected light, as above; but the nine first ones of direct light, and the nine lower ones of reflected light, remained in Leah, since she took the entire coupling of the Nukva within the Guf of ZA. But Rachel, who is now at the end of Atzilut below, can no longer receive any light from the Mochin of Gadlut of ZA, for then the light would descend below the Parsa of Atzilut, and this will not happen again after the correction, as is known. Therefore she remains only in her root point. And this is what he says: “that these nine that come to Rachel by way of addition became bound and joined with Leah and became one Partzuf, and remained in Atzilut,” as explained. And this is what he says: “and thus it must be that the tenth, lower point is what spreads into Beria, and it is the Malchut of Rachel” — the intention is about the discernment of the relation of direct light, at which her root point is regarded as the discernment of Malchut. However, in relation to reflected light, it is regarded as the discernment of Keter. And it can also be called the discernment of Malchut, from the relation of the clothing of lights in vessels, for it is known that the Malchut of lights is clothed in the Keter of vessels, since the light of Nefesh is clothed in the vessel of Keter. And therefore this point, which is the discernment of the Galgalta of reflected light and of vessels, has the light of Nefesh of Rachel clothed within it.