Parte 10 · Capítulo 64
El texto del Ari
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- *Behold, in the previous chapters we explained the matter of Ima, that she divides into three parts in this manner: the first nine Sefirot of Ima are called Upper Bina; the Tevuna is the discernment of the Malchut of Bina, like Rachel who is the Malchut of ZA. And this Tevuna likewise divides in two, and from the Chazeh downward it becomes a third Partzuf, which is the Malchut of this aforementioned Tevuna. And this third Partzuf of the lower Tevuna is the one that clothes within ZA.
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Observación Interior, preguntas y respuestas
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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.
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And so it is with every upper and lower one, that although the lower one clothes the upper one from the Chazeh downward, it nevertheless receives only from the discernment of the Malchut of the upper one attached to the Yesod of the Katnut of the upper one, which becomes, in Gadlut, Tifferet. Thus we find that YESHSUT, who clothe the upper AVI from their Chazeh downward, receive only from the Malchut attached to the Yesod of the Katnut of the upper AVI, which now becomes the upper third of Tifferet, and this Malchut stands exactly in the place of the hole of the Chazeh. And although AVI have already raised their AHP, the record of the bottom Hey still remains attached to the Yesod of Katnut, from the time they were at the discernment of the bottom Hey in the Einayim. It was also explained above (page 898, the passage beginning “And one must,” and the passage beginning “And this”) that wherever the lower one is included in the coupling of the upper one, it does not receive from the discernment of the face of the upper one, but from the discernment of its posterior. Study it there well. For the Malchut in the Chazeh of the upper AVI is of the discernment of GE of phase three, which is the discernment of the four Partzufim of thirty combinations of Elokim, through which, by the coupling of Gadlut that brings down the bottom Hey from the Einayim, the level of AB comes out there. But the discernment of GE of YESHSUT, who are attached to and clothe the AHP of AVI, to their new NHY, are the discernment of GE of phase two, which, even after the bottom Hey descends from the Einayim, will receive only a level of phase two, as above (page 893, the passage beginning “Therefore”). Therefore the discernment of their Katnut is reckoned, in the five Partzufim, at twenty-four combinations of Elokim (as above, page 902, items 59 and 60), which is the discernment of the posterior to the Katnut of AVI, who are the discernment of the four Partzufim of thirty combinations of Elokim. And similarly the Gadlut — they are posterior to the Gadlut of AVI, for the Gadlut of AVI is phase three, and the Gadlut of YESHSUT is phase two. Thus, although YESHSUT receive from the Malchut of the Chazeh of AVI, they nevertheless do not receive from the Malchut itself, but from her posterior. For this is the rule, that from the posterior of the four upper ones of Bina, the four upper ones of Tevuna are made.
And from the posterior of the VAK of Bina, the face of the VAK of Tevuna is made (page 895, items 46-47, see there).
Therefore the ARI needed to detail AVI and YESHSUT, into the discernments of their Malchuyot that expand in the lower one, in order to precisely indicate the discernment of the NHY of YESHSUT that clothes in ZA — which is reckoned, with respect to the upper AVI, as YESHSUT four. For the posterior of the Malchut of AVI that clothes in YESHSUT one is reckoned as a second discernment from AVI, since both the Katnut and the Gadlut are posterior to them. And afterward he divides YESHSUT likewise in two — namely, likewise, up to her Chazeh is reckoned as the nine Sefirot of YESHSUT, that is, the discernment of YESHSUT themselves, whose posterior of GAR and VAK of AVI became their face. And from the Chazeh downward, which she clothes in ZA, is reckoned as two discernments: one is the face of this Malchut, which does not clothe in ZA, as above; and the second is the posterior of this Malchut, which expands in ZA, and it has GAR and VAK in it, whereby the posterior of VAK clothes in the Katnut of ZA, and the posterior of GAR clothes in the GAR of ZA.
And that is what he says, “And this Tevuna divides in two, and from the Chazeh downward it becomes a third Partzuf, and it is the Malchut of this Tevuna, and this third Partzuf clothes within ZA” — that is, as explained, that although Zeir Anpin clothes Israel Saba and Tevuna from the Chazeh downward, it nevertheless receives only from her Malchut, namely from the posterior of this Malchut, as above. Therefore this Malchut is reckoned as YESHSUT three, and her posterior, which actually expands in ZA, is sometimes reckoned as YESHSUT four. And here he does not go down into this distinction, and therefore he reckons it only as YESHSUT three, which is the Malchut standing at the old Yesod of YESHSUT in the place of their Chazeh.
And that is what he says, “Thus all these three are one complete Partzuf, and it divides into three, which are Bina, and Malchut, and Malchut of Malchut, and all is one, and yet they are only two discernments” — he resolves what at first appears to contradict the words of the Zohar, which does not reckon more than two discernments, namely Bina and Tevuna, while he reckons three discernments of Bina, or four. He therefore says that in truth there are no more than two Partzufim here, AVI and YESHSUT, namely Bina and Tevuna and no more, but he divides it this way in order to explain the discernment of the NHY that clothe in the Mochin of ZA. Therefore each one must be divided into face and posterior, since necessarily each one is a distinct discernment, and only the posterior clothes, as above. But as Partzufim, there are no more than two, namely the two levels: AB, SAG, which are Bina and Tevuna.
And that is what he says, “The essence of this division is into two, which are Bina and her Malchut” — that is, as above, for the whole of YESHSUT is nothing but the posterior of the discernment of the Malchut of AVI, which became the discernment of the face of YESHSUT, both in Katnut and in Gadlut. Thus the Malchut of AVI and the whole Partzuf of YESHSUT are one, and thus there are only two discernments here: Bina and Tevuna, and no more.
And that is what he says, “But when it divides again another time, the Malchut of this Malchut does not rise in name, and everything is called Tevuna” — for this Malchut of Tevuna, which expands as the discernment of the posterior of GAR and VAK in ZA, is not truly a distinct discernment; rather, her face belongs to YESHSUT themselves, and her posterior belongs to ZA, and therefore she is not reckoned as a distinct discernment in her own right.