Parte 9 · Capítulo 51

El texto del Ari

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Now, just as this Ibur [conception] was for the need of correcting ZA [Zeir Anpin] — his points being incorporated and joined together — there must also be in it a correction for the female. And this was her correction now, in this Ibur: she was now incorporated in the two points of the middle line, which are Tifferet and Yesod. Afterwards — just as the middle line, too, was incorporated with the two other lines, as stated with us concerning ZA, for this is why the Ibur lasted twelve months, to incorporate this in that and that in this, whereby he became a single authority [Reshut HaYachid] — then she, too, was incorporated in all his points, as above, and cleaved to him completely in all the ten Sefirot in him. Through this Ibur she then grew, and her measure became equal to and as great as the measure of the very Yesod of ZA — and not as the measure of the other Sefirot.

Luz Interior

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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.

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1A correction for the female, etc., she is now incorporated in the two points of the middle line, which are Tifferet and Yesod: It has already been clarified in the adjacent item that the main intent of the Ibur is for the partnership of the quality of mercy in judgment, that the bottom Hey should rise and be incorporated in the Bina that is in the ZAT — which is the rising of the Atara to the Tifferet. This is what is meant by “her correction now, in this Ibur, is that she is now incorporated in the two points of the middle line, which are Tifferet and Yesod”: for the discernment of incorporation in Bina, she receives through her rising to the Tifferet, and the discernment of the Gevurot of the Pesia LeVar, she receives through her clothing the whole of the Yesod, as clarified.
2And thereby he became a single authority, and then she too was incorporated in all his points: As written in Part Six, that through the rising of the bottom Hey in the Nikvey Einayim, Malchut was incorporated in all the Sefirot up to Hochma, for Aba too was corrected in her, in the likeness of male and female, and she became a vessel in each and every Sefira — which is the secret of the ten vessels that came out in Nekudim. Likewise here, since the Atara rose to the Tifferet, which is the Bina of the five Hassadim, Malchut is thereby incorporated in all his ten Sefirot. This is what is meant by her being incorporated in all his points. And there is a further addition here beyond the rising of Nekudim: for there her rising was not sufficient to bind the ZAT in the secret of a single domain, namely so that they would not cross the boundary of the Parsa between Atzilut and Beria, and come to the public domain, which is the BYA of separation, as written above. But here, in the rising of NHY to HGT in the Ibur, Malchut’s rising has already sufficed to bind the VAK, through her incorporation in them, in the secret of a single domain, which is Atzilut — in such a manner that even when the light of the coupling of AB and SAG, which brings down the bottom Hey from the Einayim, should reign, this would do no harm at all to return and nullify her partnership, as in the time of the Kings. Rather, the Parsa beneath the legs of the ZAT would not move from its place, and the AHP of the degrees that return and rejoin the degree because of the bringing down of the bottom Hey are now obligated to rise to their place of GE, above the Parsa — namely, in the single domain, as above. But the legs of Atzilut will no longer expand into BYA, which is the place of the public domain, as above. This is what is meant by “and thereby he became a single authority” — namely, that his legs will no longer expand into the public domain, as in the time of the Kings. And this will be further clarified in its place.
3Equal to and as great as the measure of the very Yesod of ZA, and not as the measure of the other Sefirot, etc.: You already know that Malchut is corrected with the screen that raises reflected light through the coupling with the upper light, and that the measure of the level depends on the measure of the reflected light that she raises. You also know that in the screen of Nekudim, after the breaking of the vessels, nothing remained except the discernment of the coarseness of Keter, and phase one of clothing, for the final phase disappeared with the breaking of the vessels. Therefore Malchut here raised nothing but her own level, which is the light of Malchut alone. This is called the level of NHY, which are the three Sefirot in the level of Malchut, as is known. Thus these three Sefirot have only the measure of the root Yesod in the vessels of AB, which has nothing but the light of Malchut. (As above, page 336, the passage beginning “Returned.”) This is what is meant by “and her measure became equal to and as great as the measure of the very Yesod of ZA”: meaning, that there she served in the Ibur only to raise the measure of the Yesod alone, namely the level of Malchut. And HGT, too, were included in this level, as will be written further below.

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