Partie 8 · Chapitre 87

Le texte du Ari

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Now, had Adam HaRishon not sinned with the Tree of Knowledge, he would have been able to raise the worlds, through his prayers on that Sabbath day, to other, much higher ascents, ascent after ascent, with each and every prayer — the evening prayer, the morning prayer, the additional prayer, and the afternoon prayer. We shall not elaborate now on the order of their ascent, but we will mention briefly the last and greatest of all the ascents, which was at the afternoon prayer of the Sabbath, for then they would ascend to the utmost ascent. This means that the world of Atzilut would rise to its first place, which is the place of Adam Kadmon of all the ancients, whose explanation is mentioned by us at great length, and all existence would return to its first root.

Lumière intérieure

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1The utmost ascent, which is that Atzilut would rise to its first place, which is in the place of AK, etc., and all existence would return to its first root: That is, as was explained in the adjacent item, that then the three worlds BYA are corrected below in their own place, like the Partzufim of AK before the second restriction, whose Sium of the legs is in this world, in the secret of the verse, “And his feet shall stand upon the Mount of Olives,” as is known. For now they have been corrected completely, as they were at the time of the kings, when their kingship then expanded downward through all three worlds BYA down to this world, as is known. And this matter has already been explained above (page 657, the passage beginning “The coupling of YESHSUT.”
See there through the whole continuation), that it is the secret of an entirely complete coupling. And it is the secret of the oath, that He will not enter the Jerusalem above until He enters the Jerusalem below, which means an entirely complete coupling of ZON, that is, the correction of returning BYA to Atzilut as they are in their own place below, as above; study it there well.
However, we must understand that all that the ARI writes here concerning the birth of the soul of Adam HaRishon is only from the discernment of his Gadlut [greatness/adulthood], and with the discernment of his Ibur [impregnation] the ARI does not deal here at all. Yet certainly, before this there was in him the discernment of the Katnut [smallness/infancy] of the Ibur, as has been explained with all the Partzufim of Atzilut, when his level was in the discernment of the ZAT of Beriah, in the level of NHY, which means the light of Nefesh in the vessel of Keter (as above, page 608, the passage beginning “Ibur”). Study it there well.
So that at first he was born in the level of Malchut, which is the light of Nefesh of Beriah, and afterwards, through the second coupling of ZON, the first nine Sefirot came out for him, which are Ruach, Neshama, Haya and Yechida of Beriah. However, since ZON were at the time of his birth in the place of AVI of Atzilut, the ten Sefirot of Beriah — that is, the NRNHY of Beriah of the Gadlut of Adam HaRishon mentioned above — are found to clothe ZA of Atzilut. And it is with them that the ARI deals here, and he explains the three discernments of the Gadlut, which are Neshama, Haya and Yechida of Atzilut. For these would further draw of themselves the NRNHY of AK, which is the utmost ascent, as the ARI writes here, and that only through the very force of the holiness of the Sabbath day, without any act at all, and he did not even need a prayer.
And we thus learn from this two important matters. The first is that the beginning of the birth of Adam HaRishon was in Katnut, that is, only in the level of the Ibur of ZON of Beriah, which means the seven Malchuyot of the ZAT of Beriah, namely ZON of Beriah in the discernment of Nefesh alone. And the second matter is that he afterwards attained the utmost of his final wholeness. And although he still lacked the NRNHY from the discernment of AK, nevertheless this is not regarded as a deficiency in him, since they were fit to come to him of themselves, without any act on his part, for whatever stands to be collected is considered as though already collected. Therefore we discern him as though he had already attained all the NRNHY of AK as well, that is, his final wholeness. Understand this well. And from this you can grasp how much he lost because of the sin of the Tree of Knowledge.
However, it should be noted here that although we have said that before the sin he had already come to all his final wholeness, even so this was not regarded as true wholeness, since the primary purpose for which the world was created was still missing here, namely the revelation of His names, which would have had no possibility whatsoever of being revealed once Adam HaRishon had come to the aforementioned wholeness and there had been no sin with the Tree of Knowledge. And this is the secret of what our sages said on the verse, “awesome in deed,” etc., “You came upon me with a pretext.” (Midrash Tanchuma, Parashat Vayeshev, 4). Understand this.

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