Teil 14 · Kapitel 67

Der Text des Ari

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And therefore it is called 'goes out of Eden,' because she was attached to Hochma, and went out to nurse the son. For at first, until the time of birth, they were attached one to the other face to face, like the coupling of a man and his wife, and they would not separate, in the manner that Adam HaRishon went out, except that they were matched face to face. After the Atik was corrected, in order to nurse the son, Hochma was forced to be engraved in the form of male and female, this one protruding and this one recessed, and it went out outside on account of her son. And this is the matter of 'this Hochma was engraved.'

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

1At first, until the time of birth, they were attached one to the other face to face, etc. This was explained at length in Part 12; see there. For the entire time of the Ibur [impregnation] is the discernment of the coupling of AVI, when AVI and YESHSUT are one Partzuf; and at the time of birth they return and divide into two Partzufim, and YESHSUT descend below the Chazeh [chest], in the secret of “crouching,” which means VAK without a Rosh [head]. See there.
2After the Atik was corrected, in order to nurse the son, Hochma was forced to be engraved in the form of male and female, etc., and He brought her outside on account of her son. Meaning, that at the time of the Ibur [impregnation], which is the time of the coupling, all the Parsaot between the Partzufim were nullified, and every lower one rises, together with the AHP of the upper one that is within its own internality, to the degree of the Rosh [head] of the upper one. For the NHY of AA, with the GE of ZON, rise and become the discernment of the HGT of AA; and likewise the HGT of AA, with AVI who clothe upon them, rise and become the HBD of AA. And in this manner are the degrees of Atik: its NHY became HGT, and its HGT, together with the three heads of AA that clothe upon them, rise and become the HBD of Atik. And then the coupling goes out in the discernment of the first restriction, for the bottom Hey descended from the place of the Nikvey Einayim to the place of the Peh [mouth], as in the first restriction. And in this way all the heads of the degrees went out, which are called Mochin. And when the time of birth arrived, namely the expansion from above downward, the discernment of the Parsaot of the second restriction returned to their place, and the Atik was corrected once again in the second restriction; and through this the concealed Hochma of AA once again brought Bina outside the Rosh, and AVI and YESHSUT became two Partzufim once again. And it is thus found that every Partzuf took only the discernment of from below upward from the upper one, but it could not spread in its place for a coupling in order to bring out the discernment of from above downward, since the discernment of the bottom Hey had already returned and had brought the AHP out of the degree. And were it not for this above correction in the Atik — to return the bottom Hey to the place of the Einayim, together with all the Parsaot — ZA would have spread in his place from above downward until the Sium of BYA, as it was at the time of the breaking of the vessels, as is written at length in Parts 12 and 13.
And this is what he says, “after the Atik was corrected”: namely, after the Rosh of Atik returned and corrected the discernment of the screen of the second restriction in its Peh; for then the concealed Hochma of AA too was forced to be corrected once again in the discernment of a screen, and to bring the Bina of AA out to the discernment of the throat, outside the Rosh. And this caused YESHSUT likewise to descend outside the Rosh of AVI, and to become, in the secret of “crouching,” lacking a Rosh. Behold, by this the correction was made to nurse the son, namely to bestow upon him the discernment of the five Gevurot of Katnut [smallness/infancy] that YESHSUT has now attained. And since this going out of YESHSUT into the discernment of Katnut caused ZA to receive also the Gadlut [greatness/adulthood] of YESHSUT — and were it not for this, ZA would never have been fit for Gadlut, as is written there — therefore the going out of Bina to the outside is attributed to the benefit of her son, ZA, so that ZA would be able to receive the Mochin of Gadlut. And this is what he says, “and He brought her outside on account of her son,” as explained. And see Part 12, and Part 10, page 882, items 32 and 33.
And as for the matter of “this one protruding and this one recessed,” see above, page 881, the passage beginning “for this,” where the ARI explained that Hochma was engraved in herself and made for it a receptacle in the manner of male and female, and brought out Bina, who is Ima, to the outside; see there, in item 29. And its meaning is that the screen was corrected in the Einayim, which is Hochma; and Hochma is thus found to have been corrected for herself into a receptacle, which is called recessing and engraving. For the reflected light that the screen raises is a receptacle that surrounds and receives the direct light. And this too is the meaning of “this one protruding and this one recessed”: that the Yesod of the Nukva, which is the screen in which Hochma was corrected, becomes a receptacle for the Yesod of the male, to receive the direct light by the power of the reflected light that she raises. And since Hochma was corrected for herself with a screen, Bina and ZON of the ten Sefirot are found to have gone outside the degree, and they became lacking a Rosh.

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