Parte 9 · Capítulo 3
El texto del Ari
Traducido con IA
Aún no disponible en Español: se muestra English
- For after the first time, there is never one who raises MAN [Mayin Nukvin] except the sons who have already come out into the world and been corrected. And every lower one is called a son to the one above it, and it is he who raises the MAN to it — understand this well. It follows that ZON [Zeir Anpin and Nukva] are sons to AVI [Aba ve Ima]. At the first time, AVI coupled of themselves, as it is written, "and there was no man to till the ground." And at the second time, when ZON had already been corrected, it is they who raise MAN to AVI, always; and no Zivug [coupling] is possible at all unless MAN is raised.
Luz Interior
Traducido con IA
Aún no disponible en Español: se muestra English
Observación Interior, preguntas y respuestas
Aún no disponible en Español: se muestra English
Cargando la Observación Interior…
Este comentario aún no se ha asociado a cada inciso: los elementos se muestran en orden de lectura, y el número junto a cada uno cuenta las propias notas, no los incisos del texto del Ari.
Sin asociar a un inciso
From this, two rules emerge for us regarding MAN. The first is that the posteriors of every upper one are found only in its own lower one. The reason for this is that from the force of the beginning of the emanation of the Partzufim of Nekudim — that is, from the time of their Katnut — every degree was breached and divided into two halves, because of the rising of the Hey in the Einayim, so that only GE remained in the body of the degree, while the AHP went down and became internality in the degree below it. For example, the AHP of the degree of the Rosh went out from there and became internality in HGT, and therefore the Partzuf of HGT is regarded as the discernment of the lower half of the Partzuf of the Rosh, because in its possession are found the posteriors of the Rosh — namely, its AHP. And although at the time of the Gadlut of the Partzufim of Nekudim all the halves of the degrees returned from within the lower one and joined again in their place in the upper one, as is known — that is, by the force of the illumination of the coupling of AB SAG, which breaches and nullifies the boundary of the second restriction in the Parsa, and therefore the bottom Hey returns and descends from the Einayim to the Peh as at first — nevertheless, because of the breaking of the vessels, the light of the coupling of AB SAG was again nullified, and the second restriction of the bottom Hey in the Einayim returned to its place, and again all the halves of the upper degrees fell to the lower ones below them, as they had been at the beginning of their emanation, for all the AHP of the upper one came and fell into the internality of the lower one, as said above. Thus the first rule of MAN has been explained: that the posteriors of every upper one are found only in the lower degree adjacent to it, and for this reason every lower one is regarded as half of the upper one.
And the second rule is that every lower one carries within it all the kinds of posteriors that fell from all the Partzufim from it and above. For example, in the Nukva of Nekudim, who is the Malchut there, are found all the AHP that were nullified and fell from all the upper ones — from Keter, and from AVI, and from YESHSUT, etc. And likewise in the Malchuts of BYA are found all the posteriors of the upper nine Sefirot that are there, and this is for the known reason that all the forces and diminutions found in the upper ones must be in the lower one below them. For since the upper one is the cause of the existence of the lower one, therefore all the diminutions and flaws of its upper one act upon it, for it becomes the consequence and bears them — understand this very well.
With these two rules you will understand that there is no possibility of completing the ten Sefirot of the upper Partzuf except with the help of the lower one, who raises MAN to it, for the lower one holds the AHP of the upper one in its possession, and the upper one has nothing but GE alone. And although AHP are its posterior vessels — namely, Bina and ZON, or NHY — nevertheless, when the Partzuf is lacking the NHY of vessels, this causes it to lack the GAR of lights, as is known. And you see that as long as the lower one does not rise in MAN to the upper one, the upper one is compelled to remain in its Katnut, without GAR.
This is what he says: “There is never one who raises MAN after the first time except the sons who have already come out into the world and been corrected, and every lower one is called a son to the one above it” — that is, as explained, that the lower one is the one who grasps within it the AHP of its upper one, and this AHP is called by the name MAN, because it was nullified and fell from the upper degree at the time of the breaking of the vessels, as said above. Therefore there is no one who can raise them back to the upper one except its son — that is, the lower one who holds them in its possession. The order of the risings of MAN will be explained below.
With the second rule you will understand what was said above, that the matter of raising MAN from the lower one to the upper one is a continual matter. For as long as all the vessels and sparks that fell to BYA have not been completely clarified, the upper Partzufim of Atzilut are also found lacking, in exactly the same measure as the vessels and sparks found in BYA. For the final discernment in BYA carries within it all the kinds of posteriors above it, and you already know that these posteriors are precisely the parts of the vessels and Sefirot lacking to the upper Partzufim. And all the fixed Mochin that were corrected in the first three Partzufim of Atzilut are, in comparison to what they were before, in the world of Nekudim, only the discernment of the ten Sefirot of Keter in each one of them, so that all of them still lack the nine lower Sefirot within them. And these are what are laid captive in BYA among the shells, as said above (page 685, the passage beginning “In a manner”). Study it there well.
It is therefore found that when some measure of the vessels and sparks of BYA is clarified for Atzilut — that is, for the first degree, which is the Nukva of Atzilut, and you already know that the Nukva of Atzilut is the one that carries within her all the posteriors of the upper Partzufim, as said above — therefore the Nukva takes from among them the discernment of the posteriors belonging to her portion, namely, what completes the discernment of ZON, while the rest they raise to AVI; and AVI clarifies from them what pertains to their own completion, and the rest they raise to AA; and AA clarifies from them what pertains to its completion, and the rest to Atik, and so on up to the inner AK. And then the light of Ein Sof descends upon the MAN that are in the inner AK, and new Mochin are made for it from this MAN and MAD, for the upper light that descends to correct the MAN is called by the name MAD [male waters], and by the joining of the two of them, a part of the Mochin is completed for it — namely, according to the measure that its lower one raised to it from the MAN, which are the parts of the vessels lacking to it, as said above. And then MAD descends from the inner AK through all the Partzufim of AK and Atzilut, and each one is completed according to the measure of the MAN that its lower one raised to it. As will be explained below at length.
Now, the beginning of the rising of MAN — that is, the extraction from within the shells of BYA and their raising to the Nukva of Atzilut — is done by means of the Nefesh, Ruach and Neshama of the righteous, in whose possession the discernments of the posteriors of ZON fell. For the soul of Adam HaRishon is the offspring of ZON of Atzilut, and the lower degree adjacent to them, as said above (Part 8, item 76), and it is comprised of all the souls of the six thousand years, all of whom are individual limbs that dropped from his soul, as the ARI writes above (Part 8, item 88). Therefore the posteriors that fell outside the degree of ZON came and were included in the Nefesh, Ruach and Neshama of the righteous of all the generations of the six thousand years. It follows that there is no one who can raise MAN to ZON except their own lower one, who holds in its possession the AHP lacking to ZON, as said above, and Nefesh, Ruach and Neshama are the lights of Bina and ZON, for the light of Bina is called Neshama, and the light of ZA is called Ruach, and the light of the Nukva is called Nefesh, as is known. Accordingly, the Nefesh of the righteous is attributed to the world of Assiya, the Ruach to the world of Yetzira, and the Neshama to the world of Beria. This is what he says: that the Nefesh, Ruach and Neshama of the righteous are the sons of ZON, and it is they who raise the MAN from within the shells of BYA to ZON of Atzilut. As explained, every lower one grasps in its possession all the posteriors lacking to the upper one, and therefore no completion is possible for the upper one except with the help of the lower one who raises the MAN to it. By these matters, all the ARI’s words before us in items 2, 3, and 4 are explained. Remember them for all that follows.