Partie 6 · Chapitre 9

Le texte du Ari

*Après s'être restreint, Il plaça une Parsa au milieu de son Gouf, à l'intérieur de l'endroit de son Tabour, pour séparer les deux. C'est le sens du verset : "Qu'il y ait un firmament au milieu des eaux, et qu'il sépare les eaux des eaux". Il est mentionné dans le Zohar, Bereshit : "Il y a une membrane au milieu de l'abdomen, qui s'arrête d'en haut vers le bas, tire d'en haut et donne d'en bas." La lumière entière reste alors au-dessus de cette Parsa, où elle est serrée. Puis elle brise cette Parsa et descend et brille dans le reste du Gouf à partir du Tabour vers le bas.

Lumière intérieure

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1He placed one Parsa in the middle of its Guf… …draws from above, and gives below. Parsa means the ending of the Masach of the Partzuf, like the toes of the Raglaim. The difference is in the values of the Pnimiut and the Hitzoniut. The Parsa is the Behinat Sium for the Hitzoniut of the Partzuf as well.This Parsa was made after the Zivug Elyon performed in Nikvey Eynaim. It means that the place of the Zivug ascended from the place of the Peh, being Malchut of the Rosh, to the place of Nikvey Eynaim, which is the Hochma de Rosh.In that state the Eser Sefirot of the Rosh were divided into two degrees Rosh and Guf, with a great distance between them, as in the Rosh there are as yet no Kelim and actual Hitlabshut. This is so because the Ohr Hozer operates there from below upward, not from above downward, which means Hitlabshut.Malchut of the Rosh expanded into Eser Sefirot from her and within her by the force of the Zivugperformed in the Masach in her, and then the Ohr clothed in her from above downward, meaning in complete Hitlabshut. Now the place of the Masach and the Zivug rose to Nikvey Eynaim, which is Hochma de Rosh.Consequently, the Ohr Hozer ascends, clothes the Ohr Yashar from Hochma up to Keter, and Malchut in that Hochma is then found to expand with the Ohr Yashar in her from above downward to the three Sefirot Bina and ZON de Rosh.These Bina, ZA and Malchut, called AHP, then become Behinot Sefirot de Guf, meaning vessels of reception for that Ohr that stems from the Zivug in Nikvey Eynaim. Thus, a whole Partzuf, Rosh and Guf, was made here of Eser Sefirot of a single Rosh, where only the Galgalta ve Eynaim remained in it as Rosh, and the Awzen, Hotem, Peh that were in it, became Behinat Guf to that Rosh.To the same extent that the root Malchut of the Rosh ascended from the Peh to Nikvey Eynaim, so were the Eser Sefirot de Sium of that Partzuf SAG divided. It is so because the ending Eser Sefirot of the Partzuf begin in the SAG, from the place of the Chazeh to Sium Raglin. Behinot Keter and Hochma in it expand from the Chazeh to Tabur, and the three Sefirot: Bina, ZA and Malchut in it expand from Tabur to Sium Raglin.It turns out that now, as Bina, ZA and Malchut de Rosh departed from Behinat Rosh and became Behinat Guf, so Bina, ZA and Malchut de Sefirot of the Sium completely departed from the Atzilut of the Partzuf.Thus, that ending Masach of the Partzuf, which stood at the Malchut of the ending Eser Sefirot, which is the place of the toes of the Raglaim, now rose to Hochma of these Eser Sefirot, being the place of the Tabur. The three Sefirot: Bina, ZA, and Malchut below Tabur went completely outside the Partzuf and Behinat Atzilut of the Partzuf was completely canceled in them.Now you can thoroughly understand that those nine lower Sefirot de SAG that previously expanded from Tabur to Sium Raglin of the Inner AK, rose to Behinat MAN to the Taamim de SAG and to Behinat Nikvey Eynaim. They did not come back down afterwards, to their first place, meaning to Sium Raglin de AK, as the place of the point of Sium of Partzuf SAG had already changed to the place of the Tabur. A Masach that ends SAG was spread there, and they remained above Tabur and the Parsa. Only ZON of AK ha Pnimi that was incorporated in them came down below Tabur.The matter of “draws from above, and gives below” and the breaching of the Parsa by the Ohrwill be explained later.

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