Parte 9 · Capítulo 100

El texto del Ari

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*And now we shall explain all this, with God's help. At first, this Tzelem of Gadlut [adulthood] comes to him from the Bina of Israel Saba and Tevuna, from the discernment of their externality, which is in the posterior [Achoraim] — both in vessels and in Lights. They enter ZA [Zeir Anpin], and the innermost Kli [vessel] of them all is made in him, in the discernment of the back alone, which is his externality, and within it the Mochin, which are a Neshama [soul] to him — and all this in the discernment of the back. Then ZON [Zeir Anpin and Nukva] stand Achor be Achor [back to back], and then the female is grown at the back of ZA.

Luz Interior

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1At first, the Tzelem [image] of Gadlut [greatness/adulthood] comes to him from the Bina of YESHSUT, and so on, and the innermost vessel of all is made in him, which is his externality, and within it the Mochin, which is a Neshama: Here the ARI begins to explain the order of the correction of the Nukva, from its beginning to its end, and therefore he begins from the Gadlut of ZA, for the correction of the Nukva does not begin except after the completion of the correction of the male, as the ARI writes in Etz Chaim, Gate 35, Chapter 2. And so it is in all the Partzufim: before Atik is corrected, nothing at all is corrected of AA, and so on. And the reason is that for the first coupling, of Katnut, it is not yet possible for the lower one to ascend to MAN [Mayin Nukvin] by its own power, since it does not yet have, by itself, any essence or shape whatsoever, as above at the beginning of the part (page 731, items 1 and 2). Rather, the upper one must raise it of itself, by means of its own vessel that raises MAN. And this vessel is the discernment of its own posterior, which are returned to it by the coupling of AB and SAG at the time of Gadlut, which brings down the bottom Hey from its eyes; and the AHP, which had fallen to the degree of its lower one, are then able to return to it. But before the upper one attains the Gadlut from AB and SAG, its posterior is attached to the front of the lower one, at a single degree with the lower one — so how could it raise it? And this is exactly what accounts for it: that at the time the upper one attains Gadlut, and its posterior returns to it, the front of the lower one — meaning its GE [Galgalta and Einayim], which is attached to its posterior — is found to ascend to the upper one as well, together with the posterior of the upper one. And this holds true in every degree. And from this the rule follows: that no correction whatsoever can begin in the lower one before the upper one has already been completed with its own Gadlut. Remember this.
And from what has been explained you will understand, that the upper one does not need to be completed in all its degrees up to its own Yechida, but only in the first Gadlut alone, which is Mochin of Neshama — and not even in the inner coupling of Mochin of Neshama, but rather only in the outer coupling of Mochin of Neshama. For before it attains the Mochin of Neshama, it must be completed in the ten Sefirot of the Gadlut of the vessels — meaning, that it raises its AHP from the place of the fall and returns them to its own degree. This is sometimes called Mochin of VAK, since all the vessels are called by the name VAK. And it is found that as soon as it receives the above Mochin of VAK, it thereby raises with it the GE of the Nukva, since they are attached to its AHP, as above. However, at this time these MAN, which are the GE of the Nukva, do not yet have any shape at all — only after it ascends to the inner coupling of Gadlut of Neshama, to the attainment of GAR of Lights, and after it comes and expands to its place, does it then begin to correct the Nukva, which is the discernment of its own lower one, as above (page 735, item 6). Now, these two aforementioned couplings — the inner and the outer — are still regarded, within ZON [Zeir Anpin and Nukva] themselves, as the discernment of Mochin of back and externality. And this is because these are not yet Mochin of birth; only after it ascends to MAN a second time, to Mochin of Haya, and expands from there to its place, is it then regarded as Mochin of face, for now it is fit to give birth to souls. And this too comes about by means of the ascent of MAN of the lower ones, which return ZON to face to face, as will be explained below.
And this is what he says: “At first, this Tzelem of Gadlut comes from the Bina of YESHSUT, from the discernment of their externality, and so on, and they enter ZA, and the innermost vessel is made in him” — meaning, the outer coupling, for the sake of completing the inner vessels fit to receive GAR, since he receives the illumination of AB and SAG, which brings down the bottom Hey from his eyes, and returns his posterior from the place of the fall back to his own degree; and then he acquires the inner vessel, as above.
And this is what he says: “and within it the Mochin, which is a Neshama to him” — meaning, that afterward, by means of the second, inner coupling, he receives, in that same inner vessel, the discernment of GAR of Lights, which are his Neshama — meaning, the level of Bina, as is known. Now, for the most part, the ARI does not separate and distinguish these two couplings into two discernments of Gadlut, but rather includes them together in the single coupling of Gadlut, since the outer coupling for Mochin of VAK is only the preliminary to the inner coupling for Mochin of Neshama — for this is the inner vessel, and this is the light within it; so that from the standpoint of the building of the Partzuf, there is nothing here but lights clothed in their vessels, and both are called Mochin of back, since they are not yet fit for the discernment of birth, as above. However, when he speaks in the matter of couplings, he then distinguishes between them, for there must necessarily be two couplings here, since before it has the inner vessels, it is not fit to raise MAN for Mochin of Neshama from the discernment of the Lights. And likewise, when it attains the vessels, it must necessarily attain them by means of the outer coupling of the upper one — meaning, from the discernment of VAK, which are, even in the upper one, the discernment of the coupling of vessels, and their completion, which it had in its Katnut. For every single discernment that was in the Partzuf from the time of its Katnut is not absent, since there is no absence in the spiritual. And therefore, when it bestows upon its lower one, it also bestows upon every discernment and degree at which the lower one stands, from the corresponding discernment of its own degree: for the Katnut of the lower one, from the discernment of its own Katnut, whose shape still remains in it; and likewise for the vessels of the lower one, from its own vessel, and so on. And so the lower one goes on receiving those degrees of the upper one, from what it had from the very beginning of its Katnut until its Gadlut. Remember this. And therefore the ARI concludes: “and all this in the discernment of the back.” For both GAR of the vessels and the Lights of the Neshama are regarded in the discernment of Mochin of back, as above, since they are not yet fit for birth.
2ZON stand back to back, and then the female is grown at the back of ZA: One must not mistakenly think that the ARI means to say that ZA too is still found in the discernment of posterior, like the female, as the surface meaning of the phrase “ZON back to back” might suggest. For it is known that the correction of the Nukva does not begin except after the Gadlut of ZA, as the ARI writes in several places (Etz Chaim, Gate 35, Chapter 2). Rather, this resembles, in part, front to back. For in truth ZA must necessarily have inner vessels within which are Mochin of Neshama, as he wrote at the beginning of this passage. But since the upper one bestows upon the lower one only from that discernment of its own Katnut, which remains in it since there is no absence in the spiritual, it therefore equalizes with that same degree at which the lower one stands, as above in the adjacent item, study it there well. And therefore the standing of ZON, both of them together, is regarded as truly the discernment of back to back — for he gives her nothing at all from the discernment of his own Gadlut, but only from that degree of Katnut which remains in him from before. So the standing of ZA too, toward the Nukva, is truly in the discernment of his own posterior — meaning, back to back. Understand this well, and remember it for every place.
And this is what he says: “and then the female is grown at the back of ZA” — meaning, that the female then receives from him two degrees of Nefesh and Ruach, called: Ibur and nursing, as is known. At first she receives from him the discernment of Ibur, which are NRNHY of Nefesh, and afterward she receives from him the discernment of nursing and Ruach, as above, page 788, the passage beginning “And this you will understand,” study it there well, the whole continuation.

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