Teil 15 · Kapitel 128

Der Text des Ari

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And you must also know that only on the first day, before the Shofar blast, were the Gevurot sawed and given to the Nukva by Ima, without the agency of ZA. But after the Shofar blast on the first day, every aspect of the sawing of the Gevurot and their giving to the Nukva is by ZA himself, without Ima, for after that blast Ima returned and spread within ZA. And even though we blow on the second day, it is for the aforementioned reason; but the judgments are not sawed after the Shofar blast of the first day except by ZA, and from him they are given to her.

Inneres Licht

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1Before the Shofar blast the Gevurot were sawn and given to the Nukva by Ima, without the agency of ZA; but after the Shofar blast on the first day, etc., it is by ZA himself, and without Ima. For the giving of the Mochin of the Gevurot by Ima is only at the time of the deep slumber, the meaning of which is at the time when ZON are in the Heichal of AVI, when ZA receives from Aba and the Nukva from Ima, as above; see there — which is before the Shofar blast. But after the Shofar blast, by which he is roused and awakens from his sleep, the meaning of which is that he descends from the Heichal of AVI and comes to his own place, behold, then the NHY of Ima too returned to clothe in ZA in his place. For the Nukva was unable to take the Mochin with her at the time of her descent, since she cannot receive from AVI, who are the upper of the upper for her, but only from the upper one adjacent to her, who is ZA; and therefore ZA received her Mochin there in AVI and took them with him at the time of his descent to his place, and then he bestows them upon the Nukva, as above. So the matter of the giving of the Mochin by Ima prevails only on the first day of Rosh HaShanah alone, that is, before he descended to his place by means of the Shofar blast; but from the first day onward, throughout all the Ten Days of Repentance, ZA is found bestowing the Mochin upon the Nukva in his place little by little, one Sefira each day, until he completes for her the whole giving of the Mochin on Yom Kippur.
And this is what he says, “And even though we blow a second time on the second day, it is for the aforementioned reason; but the judgments are not sawn after the Shofar blast of the first day except by ZA” — that is, as explained, that the matter of the ascent to AVI, which is called a deep slumber, when the Nukva receives the Mochin from Ima, is only on the first day, since by means of the Shofar blast he descended from there and came to his place. And the matter of the blasts of the second day is not in order to draw ZA to his place, for he is already found in his place through the blasts of the first day; rather it is for the discernment of the renewal and the awakening of the Mochin of ZA, that he may bestow upon the Nukva, as the ARI wrote in item 127.
2They are concealed and are not revealed, since they are within the vessel of the Yesod that is completed at the Chazeh, etc., and they are called harsh judgment. The explanation: that so long as ZA is in the discernment of Mochin of SAG, he is found divided into two Partzufim [pl. of Partzuf], for from the Chazeh [chest] upward he is the discernment of GAR [first three], and from the Chazeh downward he is the discernment of VAK [six ends], as above. And this is for the reason that the whole discernment of GAR that is in Ima is because she is in the secret of “for He desires mercy,” and therefore the force of the restriction that is in the screen of the Malchut of the Rosh [head] of AA does not rule in her, for upon the light of Hassadim there was never any restriction at all, as above. And therefore over the ZAT of Bina, which are the roots of ZON and which need the illumination of Hochma, the force of the restriction of the screen of the Malchut of the Rosh of AA already rules, and they are the discernment of VAK without a Rosh. And for this reason, wherever you find a level of SAG, it must be divided into two Partzufim; and for this reason AVI and YESHSUT were divided, and likewise the great ZON and the small ZON, as above at length. Study it there well.
And behold, now at the time of the sawing, although they are already Mochin of AB, nevertheless these Mochin are reckoned as Gevurot of AB, as above in the words of the ARI (page 1740, item 103); and therefore they do not yet suffice to join the great ZON with the small ZON into one Partzuf, whose whole level would be of the discernment of Hochma. And furthermore, even the discernment of the Gevurot of AB is not yet completed, but only at the end of the Ten Days of Repentance, at the Neila of Yom Kippur, as above. And therefore the Mochin of SAG still rule in ZA as before the sawing, and he is still divided into two Partzufim: that down to the Chazeh he is the discernment of GAR, for the reason that he is in the discernment of covered Hassadim, that is to say, that the lights are concealed in the Yesod of Ima, which is their whole correction that sustains the discernment of GAR, as above. And therefore the Mochin of the sawing, which are the discernment of AB, and which come to join the two Nukvas of ZA into one discernment, are found to be in contradiction to the Mochin that exist in ZA himself. For his Mochin are in the discernment of concealed lights, that is, covered Hassadim, which repel the illumination of Hochma; while these Mochin of the sawing are the discernment of AB, which is Hochma. And therefore the matter of the sawing of the great Nukva of ZA is reckoned, with respect to ZA, as harsh judgment; for through the Mochin of the sawing she turns over to be the discernment of revealed Hassadim, as above, and this is in contradiction to his Mochin, which are found in the correction of covered Hassadim. And therefore they are reckoned for him as harsh judgment, for it is hard for him to bear them. However on the second day of Rosh HaShanah, when the Mochin of the sawing reach only the separated Nukva who stands from the Chazeh of ZA downward, where in any case he needs the illumination of Hochma, since the correction of covered Hassadim does not avail them for the discernment of GAR, therefore the Mochin of the sawing are only in the discernment of soft judgment alone, which he is able to bear there.

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