Parte 9 · Capítulo 94
El texto del Ari
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- Thus there are now completed in her two hinges, two doors, and two MaNTzePaChs — that is, twenty-seven letters that she received by means of ZA [Zeir Anpin], and a second twenty-seven letters that she received by means of Bina. And when you join these two doors [two Dalets] like this: ם, they become the shape of the closed Mem, as in the verse "LeMarbeh of the government" [written with a closed Mem in the middle of the word] — for by means of the two doors her Yesod is closed up and becomes a closed Mem, with the newborn within her, made from the MAD [Mayin Duchrin] and MAN [Mayin Nukvin]. Then she is called "a garden locked… a spring sealed," for the MAN are closed and sealed within these doors, which are made into a closed Mem. And since these doors are the twenty-two letters there, from which the newborn takes form, the forming of the newborn's shape is not completed until forty days, for it takes form by the force of these two doors, which are the closed Mem.
Luz Interior
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Observación Interior, preguntas y respuestas
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Cargando la Observación Interior…
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And this is what he says: “When the time of birth comes, these doors open, and the newborn, already formed, comes out from within them.” Meaning as above. For when the fetus reaches the completion of its perfection, it is its nature to draw the lights from above downward. At that time the navel becomes sealed for him, because of the bottom Hey in his eyes, which has not yet descended, and so he remains without lights. Then his mother immediately separates the first door and hinge from atop the second door and hinge, so that she may draw down for him a corrected flow, from the discernment of her Katnut alone, which is in the discernment of Nefesh of Ruach. Thus the opening of the doors takes place, for her hinges turn upon her. And then, through there, the newborn comes out to the air of the world, as above.
And this is what he says: “Now, the matter of the two MaNTzePaChs, which are the MAN, is the discernment of the ten types of blood that are in the Yesod of the female: five pure, and five impure. The first MaNTzePaCh, which she received by means of ZA, were complete judgments, from which the impure blood was made, as above. And the second MaNTzePaCh, which she received from Ima, are sweetened Gevurot, and they are the pure blood” (page 798, item 95). And you need to understand well the essence of the five Hassadim and five Gevurot, from their root, since they are the material of every Partzuf. For Aba inseminates the white within it, which is the five Hassadim, and Ima inseminates the red within it, which is the five Gevurot (as above, page 787, item 82). And know that the beginning of their emergence came about in the second restriction, through the matter of the ascent of the bottom Hey to the eyes, whereby Malchut became mixed, for this reason, into every single Sefira up to Keter — for although the bottom Hey ascended only up to Bina, Bina is the self of Hochma, and all of GAR [the first three] are considered as one, as is known. And it is thereby regarded that there came to be, as it were, two lines in the ten Sefirot: the right line is the substance of the essence of the ten Sefirot, and the left line is the power of judgment, meaning the discernment of the conclusion of the bottom Hey, which became mixed into all of the ten Sefirot. And since all this occurred only from the discernment of the clothing from the navel downward of AK, while from the navel upward of it everything is regarded as Akudim, as is known — therefore their root is regarded as belonging only to the five Hassadim and five Gevurot. Meaning, the matter of the left line that comes about in every Sefira is not from the discernment of KHB ZON of Hochma, but from the discernment of KHB ZON of Hassadim, so that even their GAR are called HGT, and when there is illumination of Hochma in them they are called HBD, as stated in the previous parts. And therefore even the greatest coupling of all, which took place in the ten Sefirot of Nekudim — meaning the one called the look of the eyes of AVI — is likewise regarded as a coupling of the five Hassadim and five Gevurot, meaning the two lines that came about in KHB ZON of Hassadim. Because in KHB ZON of Hochma the bottom Hey never became mixed at all into their ten Sefirot, as explained.
And this is what he says: “For the Mayin Duchrin [male waters] are the name of forty-two of the male, which is: the simple, and the filling, and the filling of the filling, of HaVaYaH, which are forty-two letters” (page 792, item 89). Meaning, that which is drawn from the discernment of the ten Sefirot of KHB ZON of Hochma, whose root is from the discernment of above the navel of AK, meaning from the discernment of the three Partzufim: Galgalta, AB, SAG, of AK, which conclude above the navel, as above — in which there is no trace whatsoever of the mixing-in of the bottom Hey in the discernment of the left line of their ten Sefirot. And from them always comes the drop of Mayin Duchrin, for since there is no joining at all of the bottom Hey in their eyes, they therefore bring down the bottom Hey even from the MAN, which have a joining of the bottom Hey in their eyes. Then the AHP of that MAN rise from the place of their falling, and they join to the MAN — which are the discernment of the five Gevurot of GE [Galgalta and Einayim] — and both of them join into a single degree, as they were before the fall of the AHP. Then all of the five Gevurot are regarded as the discernment of male Gevurot, like the Mayin Duchrin themselves, since they have already been purified of the bottom Hey that was in them, like the name of forty-two that is in the MAD. And therefore now even the MAN are called by the name of forty-two, like the MAD.
However, there is still a great difference between the MAD, which are KHB ZON of Hochma, in which there was never a joining of the bottom Hey at all, and the MAN, which are KHB ZON of Hassadim, which were once flawed through the joining of the bottom Hey in their eyes, but have now been purified by the drop of the MAD. Therefore the name of forty-two of the MAD is hinted at in HaVaYaH: the four letters of the simple HaVaYaH without filling, which is the Partzuf of Keter; and the ten letters of HaVaYaH in filling, which is the Partzuf of AB of AK; and the twenty-eight letters of the filling of the filling of HaVaYaH, which is the Partzuf of SAG of AK — meaning, the three Partzufim of AK that conclude above the navel, as above. And you already know that the Partzuf of AB is regarded as the filling for the Partzuf of Galgalta, for it fills its Sefirot after the first departure in the ten Sefirot of the Tifferet. And the Partzuf of SAG is regarded as the filling of the filling, for it fills the Sefirot of AB of AK in the second departure, which also occurred in AB of AK, meaning in the first filling of Keter. And therefore the first Partzuf of AK is regarded by the name of the four letters of the simple HaVaYaH, whose first filling is the ten letters of the first filling of the simple HaVaYaH, and after that the twenty-eight letters of the second filling of the simple HaVaYaH, which fill the Yod of the first filling — and the first filling is called AB of AK, and the second filling is called SAG of AK. For all these three Partzufim never suffered from the joining of the bottom Hey in the eyes.
And the name of forty-two of the MAN is hinted at only in the name Ahieh: in the four letters of the simple [name], and the ten letters of its filling, and the twenty-seven letters of the filling of the filling — which together are forty-one letters, but with the Kolel [inclusive count] they too are forty-two letters. And therefore they are hinted at in the name Ahieh, for this name indicates that it is destined to be revealed in complete perfection, but now it is not yet so, as is written in the Zohar, “I am destined to give birth.” And therefore the name of forty-two of the MAN, which at the time of their ascent for coupling are still lacking correction — since the bottom Hey is still in their eyes — but now receive their correction by means of the name of forty-two of the MAD; therefore it is explained by the name Ahieh, for at the time of the coupling the matter becomes revealed retroactively, that their eyes are purified completely of the bottom Hey, just like the name of forty-two of the MAD. This too is the hint: that in themselves, without the drop of the coupling of the MAD, the name of forty-two is still lacking in them, for they have only forty-one letters, and only with the Kolel of the drop of the MAD are they too completed with the name of forty-two, and become male Gevurot, as above. However, this hint of the forty-one letters with the Kolel applies mainly before the coupling with the MAD, for the secret of “the Kolel” hints at a discernment of correction that is still concealed, but which must certainly be revealed. Understand this well.
And this is what he says: “And it is necessary that there be in the woman a discernment of doors, in order to close them and detain the newborn there within, so that it does not go outside until it has completely finished taking form. And it is also necessary that there be in her the power that forms the shape of the newborn.” And these two discernments are opposite to one another. For the power that forms is the discernment of the sweetening of the quality of judgment within the quality of mercy, which comes about through the ascent of NHY into HGT, “three within three” — meaning that the bottom Hey, which is beneath the Yesod, where her place is from the first restriction, ascends and becomes included in Tifferet, which is the vessel of Bina of Hassadim, as explained above at length. And you need to remember here everything explained above in the Inner Light (page 210, the passage beginning “these are names”) — that upon this partnership of the quality of judgment within the quality of mercy, through the ascent of the bottom Hey to the eyes, all the worlds stand, from the discernment of what was included in the first thought, “in order to benefit His creations” — see there well, the whole continuation. Also, the world could not have stood at all from the discernment of the quality of judgment of the first restriction, for in that way there would have been no possibility whatsoever for the lower ones to correct the bottom Hey, meaning the first restriction, so as to restore her stature to what it was before the restriction in Ein Sof — in the secret of what is said in the Zohar: Ein Sof did not descend in unity upon it, until they gave it its mate. For this entire correction of the first restriction depends on the matter of the revelation of the thirteen qualities of mercy, and the revelation of all His holy names, which is the secret of the reward hoped for by the righteous. And this matter is not revealed except by means of the joining of the bottom Hey in the eyes, which is the secret of the power of forming, that forms the Partzufim in such a way that all the above will be revealed. And this is the secret of the second discernment that the ARI speaks of here, that there must be in her the power that forms the shape of the newborn — meaning, the discernment of the joining of the bottom Hey in the Nikvey Einayim — without which there would be no correction whatsoever in the newborn, as explained.
And its opposite is the second discernment: that there must be in the woman a discernment of doors, in order to close them and detain the newborn there within, so that it does not go outside until it has completely finished taking form. And you already know the meaning of these doors — that they are the two discernments: GE, and AHP — which at the time of Gadlut join to one another in the shape of the closed Mem. For the upper door is from HG of Katnut, in which the bottom Hey is in their eyes. And the lower door is from HG of Gadlut, which are the AHP that were raised and joined to the upper door into a single degree, through the bottom Hey descending from the eyes of the upper door. Then GE of the upper door joined together with AHP that is in the lower door into one, into ten Sefirot of a single degree, and became the shape of a single closed Mem. So the doors are the discernment of Gadlut, coming from the lowering of the bottom Hey from the eyes, and they are the very opposite, end to end, of the first discernment, which is specifically the discernment of the joining of the bottom Hey in the eyes.
And this is what he continues: “From these twenty-two letters of the Yesod of the Nukva, one door and one hinge were made, and this is one letter Dalet, which has that spike in it, like a Yod behind the Dalet. And so on. And the Yod of the two Vavs is the hinge, and the two Vavs are the door, and so on — for around this Yod, which resembles a hinge, the two Vavs revolve, which are the discernment of the door” (page 789, item 86). The explanation is that the secret of the twenty-two letters is explained in the secret of a Kaf that carries within it two letters, for the Kaf is the hinge, and the two letters are the two Vavs. And the matter is that the whole root of the twenty-two letters is the discernment of the palate and the throat, which are the places of articulation of GICHK [Gimel, Yod, Chaf, Kuf] in the palate, and the places of articulation of AChHA [Aleph, Chet, Hey, Ayin] are in the throat, and from their coupling all the letters came out. And the palate is the secret of the Yesod of Hochma of the Rosh [head], and the throat is the secret of the Yesod of Bina. And know that the secret of the five places of articulation of the mouth are the five Gevurot, and GICHK is the secret of the Gevura that comes from Netzah, which is the secret of the Gevura in the Yesod of AB of AK, in which there is a great blockage of Hassadim, even though it has the complete perfection of Hochma, since it is the Yesod of the Partzuf of AB. And this is the secret of the Gevura of the palate, which brings out the letters of GICHK, while the throat, which is the Yesod of Bina, is the secret of the Gevura drawn from Hod, which is the secret of the Gevura of the bottom Hey, which is Malchut — and therefore the throat, which is the secret of the Bina of AA, came out outside the Rosh of AA, because Bina received into her Yesod the Gevura of the bottom Hey. And the first Gevura is the secret of male Gevurot, which are in the palate, and the second Gevura is the secret of female Gevurot. And behold, the secret of the hinge, which is the secret of a single Kaf, carries within it the two aforementioned Gevurot together, which are from the Yesod of AB and from Malchut. And since the upper Gevura is male, it is found to overpower the lower Gevura, which is female, and therefore this hinge draws out from within it two Vavs, for both of them became, in it, in the discernment of males — that is, in the shape of the Yesod, which is the upper, supernal Gevura, in the shape of a truncated Vav, as is known. However, the doubling of the two Gevurot together in the hinge, as above, causes there a great blockage. And this is the secret of the letter Dalet, which is the shape of the hinge, with its two branches — as the ARI’s words say, that they are both Vavs — and therefore this letter is called Dalet, whose meaning is poverty, from the language of “poor and needy.” However, since they are in the shape of Vavs, which are male, their power is therefore good for protection against the externals, who have no grip there, since they are male.
And from this you will understand further the difference between the first door of Katnut and the second door of Gadlut. And know, that the difference between them is only in their hinges: for in the hinge of the door of Katnut, the discernment of the bottom Hey resides there in the Yesod of Bina, since the bottom Hey has not yet descended from Bina. But in the hinge of the door of Gadlut, there is no longer any bottom Hey there in the Yesod of Bina, which is the throat, for the bottom Hey has already descended from the eyes. However, in the Vavs that are in them there is no trace of it at all, for even in the door of Katnut they are both in the shape of Vavs — meaning, males — and the discernment of the bottom Hey is not recognizable there, even though it is found in the hinge.
And this is what he says: “The twenty-two letters that are in the Nukva are inscribed and sealed in her Yesod, and when the drop of the male enters there, it is detained there and takes shape by the power of these twenty-two letters” (page 789, item 85). Meaning, as above, that two opposite actions are needed here, for the power of forming is needed — which is the second discernment mentioned above in the ARI’s words, for which this action requires the joining of the bottom Hey with the first Hey — while conversely, the power of closing and detaining is needed, until the forming is complete. And therefore all the twenty-two letters are sealed in the Yesod of the Nukva from the discernment of their root, which are the two aforementioned Gevurot of Yesod and Malchut, of GICHK and of AChHA, and they all take shape in the form of a Dalet, which is a hinge, like a Yod and two Vavs, which are twenty-two in Gematria — to hint that all twenty-two letters are included in them, and from there they came out in the secret of GICHK and AChHA. And there is found the discernment of the hinge, where the bottom Hey is hidden away. This is the power of forming, by which the drop of the male takes shape in all those corrections fit to reveal the secret of His holy names, as above. However, the power of detaining and closing, against the touch of the externals, comes about in the secret of the door itself, meaning by the power of the two Vavs that revolve around the hinge. But remember that two doors are needed, for without the second door of Gadlut, the drop cannot be detained there, as above.
And this is what he says: “The reason it is called a hinge, the matter is that a hinge, in Gematria, is the Shin of Shaddai, which is the Yesod of the female, called Shaddai — and in this Shin there are three lines, which are three Vavs, which are the discernment of HGT inscribed in the Yesod, and were drawn to it there from the upper fathers, HGT, who are three Vavs. And so on. For this Yesod and this well, ‘princes dug it, the nobles of the people delved it,’ and so on — and they are HGT, who engraved their seal, which is HGT of the Yesod, and this is the Shin of Shaddai. And so on. And this is [the meaning of] ‘the Sanctuary, O Lord, which Your hands established,’ meaning that the upper hands, which are the three fathers, established and corrected the discernment of the Sanctuary, of Adonai, which is the female” (page 790, items 87–88). And behold, how the ARI took pains to explain to us thoroughly the secret of the hinge, so as to understand that it is the discernment of the joining of the bottom Hey in the eyes. And he says that on account of this hinge that exists in the Yesod of the Nukva, she is called by the name Shaddai. For the meaning of the name Shaddai is the secret of boundary and conclusion, in the manner that our sages explained, that He said to His world, “Enough” [Dai], that it should not expand further. And it is known that the boundary of the upper ones does not come about except through the arousal there of the power of restriction of Malchut, which is the secret of the bottom Hey. However, this is in the secret of the sweetening of the quality of judgment within the quality of mercy, meaning through the ascent of the bottom Hey to the Nikvey Einayim. And this is what the Shin of Shaddai hints at, which has in it three Vavs, which are HGT. And these three Vavs are the ones that dug the well, which is the Yesod of the Nukva — meaning, that through the ascent of NHY to HGT, the bottom Hey became included in HGT, as above. And the Nukva received the discernment of Bina, and the Yesod of the Nukva became [made] from the discernment of the Tifferet that is in the Yesod — meaning, from the discernment of the Bina of her Yesod, and not from the discernment of the Malchut of her Yesod. And therefore the ARI is precise and says: “and they are HGT, who engraved their seal, which is HGT of the Yesod” — for the NHY of the Yesod became included in the HGT of the Yesod, and the place of the Yesod became [located] in the Tifferet of the Yesod, which is the secret of the Bina of Hassadim, as above. And the matter of this change of place comes about through the HGT of ZA, who are the three fathers, since he too is included, at the time of his Ibur [impregnation], in the discernment of the ascent of his own NHY into his own HGT, as above.
And this is what he hints at: “That her hinge is the secret of the Shin of the name Shaddai, and the Yod-Dalet of the name Shaddai indicate the upper hands” — which is the secret of the hands of Bina — and thus the hinge is found to be composed of the two Heys. And from this you will understand the hint from the secret of the Name: “guard me from the hands of Pach, that press hard against me.” For the ARI says: “The MAN, which is the secret of the two female drops that rise from below, are the two names of forty-two, which are eighty-four in Gematria, and are placed within the door and the hinge, made from the upper hands — the four, and the eighty-four, which are eighty-eight in Gematria. And when the shells take hold of them, they are called the hands of Pach [eighty-eight].” And this you will understand from what was explained above concerning the secret of birth (as above, page 791, the passage beginning “However, at the time”): that as long as the fetus receives the flow there in the womb of its mother from the discernment of below upward, it is well guarded within the doors of the house of the womb. But specifically at the time when it begins to turn over and to receive its flow from above downward — and since the fetus is still in the discernment of GE — the flow is found passing below the place of the restriction, since its head is between its knees, meaning it is folded like a notebook, “three within three,” so that the bottom Hey is found below its Sefirot. And since it receives something in the discernment of clothing from above downward, that flow would pass to the shells, for it would be passing beyond the conclusion that is in the name Shaddai, as above. And therefore the navel is immediately sealed for it, so that it can no longer receive from the internality of the flow, from what its mother eats. And this sealing comes about by the power of the separation of the doors, whereby the upper door and hinge separate from the lower door and hinge, and then the mouth of the head opens for it, and so on, as explained there at length. And behold, there, in the Ibur within the womb of its mother, all the corrections are found in their proper order. However, in the secret of the birth of souls — which are the MAN mentioned in the ARI’s words here — the lower ones can spoil all the above corrections through their evil deeds, as explained in its place. And then the externals immediately take hold of that soul, which drew the flow from above downward, for the flow that passes below the boundary of the restriction is the inheritance of the shells and the externals. And this is the secret of “guard me from the hands of Pach, that press hard against me.” For that same correction of the opening of the doors in the Ibur — whereby the upper door, which had already been cleansed of the bottom Hey and had joined with its AHP — now, since it has returned and separated, and the bottom Hey has again been revealed in GE, the upper hands, which are HGT, are found flawed, for they have reverted and become spoiled by the restriction of the bottom Hey, after they had already been completely purified. And this is what he says: “When the shells take hold of them by the upper hands, they are called the hands of Pach.” And this is to be understood as explained: that the shells take hold in an upper place, where in truth they have no grip at all, for that is the place of Bina, and it has also already ascended and been sorted within the Partzuf of holiness — and it is the lower ones who cause the grip of the shells there.
And know that even in the Ibur that is corrected in its proper order — meaning, that the doors have opened and the newborn receives from there the discernment of Nefesh of Ruach, as above — nevertheless there is there a shedding of blood outward, which comes for the nursing of the externals, in the secret of impure blood. For the opening itself causes this.
And there is a deep understanding here. For in truth, the soul, while it is in the womb of its mother in the Nukva of Atzilut, receives the entire discernment of GAR and the Mochin of Haya, as stated above; however, it is placed in the secret of the doors of the NHY of its mother, which cause it to receive only from below upward. This is the secret of: its mother inseminates the red that is in the newborn. For the sweetened Gevurot from the secret of Gadlut that are in the doors are what cause this in it, for this is the secret of the light of Nefesh that is in the NHY of the mother, since the lights of Nefesh likewise receive their flow from below upward. And this power is called by the name blood, in the secret that “the blood is the soul,” and it is of the language of “and Aaron was silent [Vayidom]” — for this power silences the lights, so that they do not come to expand from above downward. And therefore all the vitality that is in a person is in his blood, which is drawn to him from the secret of the Ibur in the womb of his mother. For it is known that there is no vitality except the light of Hochma, which is Atzilut, and it is received there even though it does not yet have the vessels fit for it — but rather by the power of the Nefesh that is in the Yesod, and the womb that is in the Yesod of the female: the five pure and the five impure of his mother, as above — in the correction of the doors, in the secret of the closed Mem.
And therefore, at the time when the fetus turns over and is aroused to receive its flow from above downward — through which the doors open — it thereby causes an actual shedding of blood, meaning the discernment of the redness and vitality that is in the closed doors. For it brought back there the discernment of Katnut, which lacks that blood from the discernment of Hochma, which is the secret of Haya. And this is what he says: “The matter of the two MaNTzePaChs, which are the MAN, is the discernment of the ten types of blood that are in the Yesod of the female — five pure and five impure. And the MaNTzePaCh from ZA, which is complete judgments, from which impure blood was made; and the second MaNTzePaCh, which she received from Ima, are sweetened Gevurot, and they are the pure blood.” And this is as has been explained: that at the time of birth, when the doors opened, and the bottom Hey returned to the eyes of the upper door and hinge — which had been in it since the time of its Katnut — this does not harm at all the lower door and hinge of the Gadlut that she received from Ima, since from the outset they came already completely purified of the bottom Hey, for they were drawn from the coupling of Gadlut, as above. Therefore even the blood shed from them is likewise pure, meaning that it does not fall to the shells, for the shells have no grip on them, since they are pure of restriction entirely. And you already know that all the grip of the shells comes only after the flow passes below the point of the restriction, where the place of the shells is. However, in the upper door and hinge, there truly returned and was aroused there that same Katnut that existed at the time when the Nukva was attached back to back with ZA — for from this discernment, the flow is already found below the place of the restriction and the bottom Hey. Therefore it comes to the shells, and impure blood comes about from it. Understand this well. And with what has been explained, it is sufficient for you to understand the whole continuation of the ARI’s words, in this entire matter.