Teil 15 · Kapitel 135

Der Text des Ari

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And on Yom Kippur, her ten Sefirot were already sawed from the eve of Yom Kippur. Therefore, at the beginning of the night of this day, she ascends level after level to the Supernal Ima, in the order of the five prayers; and at the repetition of the Musaf, her ascent there is completed. And the matter of her ascent there is in the secret of "And the Lord God built the rib," etc. For there she adorns herself with ornaments, and takes the five Gevurot from Ima herself, without the agency of ZA, as it was until now on Rosh HaShanah. And in the Ne'ilah closing prayer the seal of her Yesod, which is the vessel in which the Mayin Nukvin are placed, namely the five Gevurot she took from Ima, is also made. And it has already been explained above that this seal is not her Yesod itself.

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

1Her ascent there is in the secret of “And the Lord God built the rib”, etc. That is to say, that this is not from the discernment of face to face, but from the discernment of the posterior, for it is the completion of the building that is made by AVI and not by way of ZA, which is from the discernment of the lights of BON. For she takes there her five Gevurot of Gadlut [greatness/adulthood], as he goes on to explain.
2From Ima herself, not by way of ZA, as until now on Rosh HaShanah. And at first glance this is difficult, for until now she received by way of ZA, as above, and only on the first day of Rosh HaShanah, before the blowing of the shofar, did she take by way of Ima herself, as above. And the matter is that the entire matter of the building of the Nukva, from the time of the ascent to the chamber of AVI until she clothes ZA in an equal level from behind him, is regarded as being by Ima and not by way of ZA; and this is by reason of the inclusion of the Hod in the Netzah that is made through the raising of MAN [Mayin Nukvin] for the need of the building of the Nukva, as above (page 1714, item 58). Except that here too one must discern between the time of her rising as MAN together with ZA to AVI, when she takes from Ima herself — and this is not sufficient for her, since she is the upper of the upper to her — and after their descent from there to their place, when she receives those Mochin by way of ZA himself, which is done in the Ten Days of Repentance. However, even what she receives by way of ZA is likewise those same Mochin that she already received above at the time of the raising of MAN on the first day of Rosh HaShanah, except that she is obliged to receive them by way of the degree, as above. And therefore they too are regarded as being by Ima and not by way of ZA, that is, because the substance of the Mochin is from the discernment of the inclusion of the Hod in the Netzah, when the Nukva too is included in the Sefira of the Netzah and can receive from the Tifferet of Ima like ZA; and therefore both of them use one Keter, which is the Tifferet of Ima, as above. And therefore, on Yom Kippur, after she has already managed to receive the Mochin of the sawing by way of the degree, that is, from her upper one, who is ZA, then all her ten Sefirot have already been sawn off from ZA, that is, each of them has received their lower thirds, and she has complete posteriors of her own like ZA; and then she becomes one Partzuf with the great Nukva of ZA, and then she rises and clothes the upper Ima, as at the time of the emergence of the Mochin on the first day of Rosh HaShanah, that is, in the Dikna [beard] of AA. For there is no discernment of Mochin of AB in AVI except at the time of their ascent to the GAR of AA, and the Dikna serves as their Daat, as is written at length in the preceding part; and therefore the Nukva now rises up to there, and receives there from the Tifferet of Ima equally with ZA, and both of them use one Keter.
However, all this is only from the discernment of the Mochin of the posterior, that is, of BON, for in the secret of the building of the rib by AVI the Hod is included in the Netzah, and she is able to rise up to the Keter of ZA, which is in the place of the Dikna, as above. For ZA does not attain the discernment of his Keter except at the time of his ascent to the Dikna, as is known. But from the discernment of the Mochin of the anterior, she needs to return and be included in the point beneath the Yesod of ZA, which is the discernment of the inclusion of the Netzah in the Hod, and then all her reception is by way of ZA her husband, that is, from the discernment of the Netzah, as above. See there. And she can no longer use one Keter with him, for she cannot receive from the Tifferet of Ima, since the Netzah interrupts between the Tifferet of Ima and the Nukva, as above. In such a way that only in the discernment of the posterior can she rise in an equal level with the Keter of ZA, as in the Neila on Yom Kippur; but from the discernment of face to face she cannot rise up to the Keter of ZA, as explained. And therefore on Shabbat at Mincha, when ZA rises to the Dikna of AA, the Nukva cannot rise with him, for she is then in the discernment of face to face, and from this discernment she cannot use one Keter with him.
3The seal of her Yesod, which is the vessel in which the MAN [Mayin Nukvin] are placed. This has already been explained in Part 9, page 782, item 75, and on page 798, item 96, and in the Inner Light there.

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