Parte 15 · Capítulo 208

El texto del Ari

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It follows that just as when those Mochin were within ZA, two illuminations emerged from them outward — from the aspect of the illumination of the Mochin of Aba, Yaakov emerges from the front side of ZA, and from the aspect of the illumination of the Mochin of Ima, Rachel emerges from his back side — so now too, these two illuminations certainly emerge from Rachel, the Nukva of ZA.

Luz Interior

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1Jacob from the anterior side of ZA, etc., Rachel from his posterior; now too these two illuminations emerge from Rachel, the Nukva of ZA, likewise without doubt: That is, as the ARI wrote above (in this part, item 190), that there are a Jacob and Rachel that emerge from the discernment of AVI, and there are a Jacob and Rachel that emerge from the discernment of YESHSUT. See there. And it has been explained above that these NHY of Ima that clothe in the Nukva at the time of the sawing are the discernment of YESHSUT at the time when they are in an equal level with AVI, when they are called together by the name Ima; and therefore it is necessary that the discernment of Jacob and Rachel emerge from them: that from Israel Saba the discernment of Jacob emerges, and from Tevuna the discernment of Rachel emerges. And although it was explained above in the Inner Light (page 1802, the passage beginning “Indeed”). that the illumination of Jacob and Rachel does not emerge in the Nukva except at the end of correction, after the Malchut of the first restriction is revealed from Radla [the unknown head] in the secret of “the head of the corner.” See there. Indeed, this is specifically from the discernment of face to face with ZON, which is called “both of them use one Keter,” for he cannot couple with her in the discernment of the Mazlin, that is, in the discernment of the first restriction, before her own Malchut of the first restriction is revealed, which is her MAN. For the MAN of the Mazlin of the present time are only the discernment of the Yesod of Malchut, which are the discernment of male MAN, meaning from the discernment of Benjamin who is included in Joseph; and the Nukva of ZA needs only the discernment of the MAN of actual Malchut, and the MAN of the Yesod of Malchut has no relation to her, for she is the discernment of the Malchut of ZA. However, all this is from the discernment of the coupling of ZON face to face; but in the discernment of back to back with ZA she is able to be included also in the MAN of the Mazlin, even though they are the discernment of male MAN, and this is by virtue of her inclusion with Leah into one Partzuf, that is, with the great Nukva of ZA, who is the discernment of ZA himself, meaning the discernment of Benjamin who is included in Joseph, that is, the Nukva that is in his Guf [body]; and likewise Leah is the Malchut from the posterior of Ima. For all these are not actual Malchut like the Nukva of ZA, and they are able to receive from the Mazlin. And since the Nukva of ZA is included in them and becomes one Partzuf with them, as above. therefore she then receives the discernment of the NHY of Ima together with the MAN of the Mazlin, through which she is enlarged like ZA, up to his very Keter — that is, that she rises with him up to the GAR of AA, as above (page 1802, the passage beginning “Indeed”). See there, that then ZA receives from the NHY of AVI alone, and the Nukva receives from the NHY of YESHSUT, as at the end of correction; except that the difference is great, for she is with him without any coupling at all, and this is why they are then regarded as back to back, and are entirely separated one from the other. That is, just as ZA and the Nukva rise to the GAR of AA at the time of the Neila prayer on Yom Kippur. For this is not regarded as both of them using one Keter, since they do not use at all, for “use” means coupling, and they are then back to back, as explained.
And behold, it has been explained that at the time when she is back to back and she receives from the NHY of Ima not by way of ZA — that is, from the discernment of the AB of the Mazlin — then they are in an entirely equal level, up to the Keter of ZA; and then ZA receives from the NHY of Aba, which are AVI together, except that they are in him then in the discernment of surrounding lights, as above. And the Nukva receives from the NHY of YESHSUT, which are regarded together as Ima. And then, from the NHY of Israel Saba, which is called Aba, the illumination of Jacob emerges in her, and from the NHY of Tevuna, which is called Ima, the illumination of Rachel emerges in her; and both of them are in her from the Chazeh [chest] downward, as in ZA, and Jacob emerges at the anterior and Rachel emerges at the posterior.
And one must not object: since the Nukva now receives from the Mochin of AB, at which time AVI and YESHSUT return to one Partzuf, as above, and likewise the great ZON and the small ZON become one Partzuf — if so, whence is there again the discernment of Jacob and Rachel from the Chazeh downward of the Nukva? And the matter is that these Jacob and Rachel are the discernment of the posterior of AVI and the posterior of YESHSUT that were annulled at the time of the breaking of the vessels, (as above, page 1802, the passage beginning “And this”), and therefore, although the great ZON and the small ZON already return to one Partzuf, and Rachel, who is the small Nukva, rises and receives the whole Partzuf of the great Nukva, nevertheless the illumination of Jacob and Rachel of the posterior of AVI and YESHSUT are not annulled from there, for two reasons: the first, that there is no absence in the spiritual. And therefore even at the time of the ascent they are still regarded as clothing from the Chazeh downward. And the second, that these posteriors of AVI are not entirely corrected — that is, that they should return to being the discernment of actual AVI as they were before the breaking of the vessels — except at the time of the end of correction; and until then only parts of the discernment of those posteriors of AVI rise and are corrected. And therefore those parts that have not yet been entirely sorted necessarily still remain from the Chazeh downward. And therefore even after the joining of the great ZON with the small ones into one Partzuf, there is still the discernment of the emergence of Jacob and Rachel of the posterior of AVI and YESHSUT in the place from the Chazeh downward. That is to say, that they too receive the Mochin of AB in their place from the Chazeh downward, like the great ZON. And understand this well. And you already know that the Mochin of the weekdays are only the discernment of the Mochin of Jacob and Rachel that are from the Chazeh downward, even though then too they are regarded as the great ZON having become one Partzuf with the small ones. But there is no absence in the spiritual, and every transfer from place to place is not a change of absence from its first place, but only the discernment of an addition upon the first place. And therefore from one side it is regarded that Jacob and Rachel became one Partzuf with the great ZON, and from the second side it is regarded that they still stand in their place, and receive in their place the coupling of the great ZON, in the discernment of the illumination of the first five from above downward. And the ARI has already explained this in the matter of the ascent of the NHY to the HGT of AA, and of his HGT to the HBD: that although the HGT of AA rose to the HBD, they are nevertheless likewise regarded as standing in their place, for the reason that there is no absence in the spiritual. As written in Part 10, study it there well. And the ARI has already warned in several places not to forget this matter, that in every matter of the ascent of the lights and the degrees, or of their descent, they still remain in their wholeness in their first place as well. And see above, in this part, item 124.

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