Teil 15 · Kapitel 166
Der Text des Ari
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- And behold, at night, which is like the time of nursing for ZA, the Nukva too is in the first emanation. And behold, her nine points, after midnight, join with Leah, as mentioned elsewhere; see there. And the point of the Keter, from the beginning of emanation, descended into BYA (Beriah, Yetzirah, Assiyah) to shine there. And by means of the occupation with Torah, she too ascends little by little, until, at the light of morning, she completes her ascent face to face in the left arm of ZA. And then the impression (Reshimu) of her mochin enters her, in the secret of the prayer of the Tefillin of the hand. And the nine points then descend into BYA.
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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 therefore only Leah can receive those Mochin, and only she is sawn from ZA, as above, page 1755, item 125; see there. And Leah returns face to face with ZA, and she also takes the nine points of Rachel, of her discernment of back to back, from the Chazeh [chest] downward; and the coupling of Jacob and Leah face to face in equal level is made. And this coupling is considered like the discernment of the coupling of AVI, as the ARI wrote above (Part 14, item 46); see there. And the reason is that ZA cannot give Mochin to the Nukva except by day, when the rule of ZA and of Hesed prevails, as is known; but only Leah, who is the discernment of the great Nukva of ZA, can receive the Mochin directly from AVI, like ZA himself, and therefore she receives the Mochin at night as well. This is not so with Rachel, who must receive the Mochin from ZA, whose rule does not prevail at night, at the time of the lack of Hassadim; therefore she receives nothing at all from this coupling while it is still night. And with respect to her it is reckoned as though ZA were still in the Heichal of AVI, and nothing is revealed of him below except the discernment of VAK, that is, as at the time of the deep slumber. And it is known that at the hour when ZA has nothing but VAK, there is in Rachel nothing but the discernment of a point alone; for her discernment does not begin to be revealed until after the completion of the NHY of the Gadlut of ZA, which are completed only by day, as above. And this is what he says, that the Nukva is the point of the Keter from the beginning of emanation, she being a point beneath the Yesod from the discernment of the lights, and beneath the Chazeh from the discernment of the vessels, as is known.
And this is what he says, “and the points of the Keter, from the beginning of emanation, descended to BYA to shine there, etc., and the nine points then descend into BYA.” The meaning is not that the first nine points that she had from the discernment of back to back, from the Chazeh downward of ZA, are the ones that descended to BYA; for he already said that her nine points joined with Leah after midnight. And although one might answer here that they descend in the morning, specifically at the time of the Tefillin, nevertheless above, in Part 14, he says explicitly that they descended to BYA at night. However, this has already been well explained above: that the intent is upon the discernment of the AHP of her vessels, which she attains at night. For since ZA himself has already received the Mochin at night, and his HGT are found to have become HBD, and NHY to have become HGT, and new NHY came out for him from BYA — behold, in these new NHY there is included also the nine lower ones of the separate Nukva, who is Rachel, as above (page 1728, the passage beginning “Indeed”); see there. And these nine lower ones, and the NHY of ZA as well, do not rise at night, but only by day at the time of the prayer, as written there at length. And it is of them that he says here that the nine lower ones of the Nukva then descend into Beria; for they will not be able to rise except by day, at the time of the rule of the male, when ZA bestows upon her the Mochin that he received on her behalf. And look well above (page 1513, the passage beginning “And behold”), for this is not the place to elaborate.
And this is what he says, “and the rest of the aforementioned nine we raise little by little from BYA until the blessing of the Patriarchs, etc., and then Malchut ascends and that point returns to the posterior.” For now, at the blessing of the Patriarchs, the Mochin come and clothe in ZA, and the lights of HBD clothe in the vessels of HBD, and the lights of HGT that were until now there in the vessels of HBD now descend to their place, to the vessels of HGT. And the lights of NHY that clothed beforehand in the vessels of HGT now descend and raise the new NHY from BYA, and with them ascend the nine lower ones of the Nukva. And understand well: for the Mochin of midnight, although they sufficed for the discernment of GAR of vessels — since on that account Leah was sawn and joined with the nine lower ones of Rachel into a single Partzuf — nevertheless from the discernment of the lights they were only VAK, save that they are VAK of Gadlut, for then it is reckoned that the vessels of HGT have already become HBD; however, they have not yet attained the lights of HBD, and if so, there is still nothing in them but the lights of HGT. And likewise the vessels of NHY too have already become HGT, but there is still nothing in them but the lights of NHY, since the lights of HGT are still found in the new vessels of HBD, and the vessels of HGT are found to have nothing in them but the lights of NHY. And therefore the new NHY of ZA could not rise at night, and likewise the nine lower ones of the Nukva, which are an offshoot of them; for the lights raise the vessels, and there were as yet no lights there for these NHY of BYA.
But only at the blessing of the Patriarchs, after ZA has already received the lights of HBD, which then clothe in the vessels of HBD, and the lights now descend from there to the vessels of HGT; and after these attain the lights of HGT, then they bring down the lights of NHY that were in them to the new NHY, and raise them to the discernment of Atzilut, and with them ascend the nine lower ones of the Nukva. However, it is known that at first the Nukva must be completed with the three Partzufim of the posterior, until she clothes ZA in equal level behind him; and afterward she returns to the discernment of a point of the anterior, and then she goes on and receives the three Partzufim of the anterior, which are IYM of the anterior, and then she comes with ZA in equal level face to face.
And this is what he says, “and then Malchut ascends, and that point returns to the posterior and begins to be corrected as at the time of the Ibur, etc., and rises in the secret of a point alone the whole length of ZA up to the Keter within him.” That is, as above: that at first she rises with her nine lower ones to the discernment of Ibur, which is called a point of the posterior, until from this discernment of hers, of a point of the posterior, she clothes up to the Keter of ZA, which are the three Partzufim, IYM of the posterior.
And this is what he says, “and afterward GAR of Gadlut enter into ZA, etc., and they become in the discernment of the Partzuf from his Chazeh downward, and this is on a weekday.” That is, as above: for after the Nukva has been completed in the three Partzufim of the posterior, she returns to a point beneath the Yesod, and they rise a second time as MAN for the need of the Mochin of the anterior; and then ZA receives on her behalf the GAR of Gadlut, from the discernment of the Mochin of face to face; and then she is corrected in the discernment of a Partzuf, that is to say, in the discernment of face to face in equal level with Jacob. However, with respect to ZA it is considered only from the discernment of the Chazeh downward, since from the Mochin of a weekday there are Mochin for Jacob alone; but ZA himself has no Mochin of begetting except by means of his ascent to the upper AVI, as on Shabbat at Musaf, as above in Part 14.