Partie 9 · Chapitre 103

Le texte du Ari

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Afterwards, through his back, he would illuminate to the Nukva [female], giving her then an illumination from the Mochin in the Netzah-Hod-Yesod of Ima — all of which are the discernment of BON, his and hers — and he gives her only her own, which are the Gevurot of BON of BON; and he also gives her the illumination of the Gevurot of MA of BON. Afterwards, at the time of the Nesirah [sawing apart], the NHY of Aba and Ima withdraw, and two discernments — the Hochma and the Hasadim, both of Aba and of Ima — remain in the secret of Ohr Makif [surrounding Light] over the head of ZA [Zeir Anpin]; and the rest, which are the Binot and the Gevurot, enter the Nukva, and she is grown along the whole of the back, equal to him — for then she takes them themselves, and not merely their illumination as at first. And then the discernment of the Yesod in her is made; for at first, through the mere illumination drawn to her by way of ZA, only the discernment of the Malchut in her was made in her, and now the Yesod in her is made. And they are Zion and Jerusalem, as mentioned elsewhere.

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1Through his back he would illuminate to the Nukva, giving her then an illumination from his Mochin that are in the NHY of Ima, all of which are the discernment of BON, his and hers, and he gives her only her own, which are the Gevurot of BON of BON: That is, the BON of Ima, which is of the discernment of the bottom Hey of Bina of BON — this belongs to the Nukva. But not the Hassadim of BON of BON — that is, the BON of MA that is in the NHY of Ima, which they took from Aba — these are males, which are the discernment of ZA of Hochma of BON, and do not belong to the Nukva.
2And he also gives her the illumination of Gevurot of MA, of BON: That is, the MA of Ima, which is called the MA of BON, that is found in the NHY of Aba, which are Bina and Malchut of Bina of MA, as above. And these became Gevurot relative to the MA of Aba, which is Hochma and ZA of Bina of MA, as above. And these Gevurot belong to the Nukva, being the females of MA — but not the Hassadim of MA that are in the NHY of Aba, which are males.
And you must remember that all that is now being discussed — of what ZA gives to the Nukva by way of his back — he influences to her only the discernments of Katnut, namely, her Ibur [impregnation] and nursing alone, which is the secret of the building of the rib, and the bottom Hey of HaVaYaH, as above. And therefore the ARI says that even of the Gevurot of BON of BON, she does not take from ZA the discernment of the very selves of those Gevurot, but only their illumination alone, since she receives only the discernment of the Mochin of Katnut that are within them, which are only from the discernments of GE, and lacking GAR. Therefore they do not yet have any of the discernment of self, as will be explained further on.
3At the sawing, the NHY of AVI withdraw, and the two discernments of Hochma and Hassadim, both of Aba and of Ima, etc. — the Binot and Gevurot enter the Nukva, and she is grown along the whole of the back, equal to him: The ARI is brief here, for he skipped over and did not explain how the Nukva receives these Mochin of Binot and Gevurot. However, there was necessarily here a discernment of the rising of MAN to AVI, for what is now being discussed is the Mochin of Gadlut of the vessels of the Nukva, which require the coupling of AB SAG, and the bringing down of the bottom Hey from the Einayim of the vessels of the Nukva; and therefore they require the coupling of the upper AVI, who are AB SAG. Rather, ZA and the Nukva rose as MAN to AVI, and caused there a coupling face to face, and then the illumination of that coupling brought down the bottom Hey from the Einayim of the Nukva, and restored her AHP to her degree; and then the Nukva was completed in the discernment of the Gadlut of vessels, so that she could afterward rise as MAN for the Mochin of Gadlut.
And this is what he said: “that the NHY of AVI withdraw from ZA, together with the two discernments of Hochma and Hassadim that are within them, from the Rosh of ZA” — for at the time of the rising of MAN, the internality rises to the upper one, and therefore the Mochin necessarily withdraw from him, which is the secret of sleep, as written in its place. And then the coupling face to face is made in AVI, and they bring down the bottom Hey from the MAN of the Nukva, and then they receive the completion of the vessels of her AHP. And this is called Binot and Gevurot — that is, what belongs to the ten Sefirot of the Nukva, in the manner explained above regarding the illuminations of the Mochin of Katnut, in which the five Hassadim received from the discernment of the Gevurot of MA of BON, which are the Bina and Gevura that are in the NHY of Aba, and the five Gevurot received from the bottom Hey of Bina of BON that is in the NHY of Ima.
Thus her whole portion is nothing but Binot and Gevurot — that is, from the females of MA and BON, and nothing at all from the males of MA and BON, since these belong to the Partzufim of the males. As above.
And this is what he said: “and the rest, which are Binot and Gevurot, enter the Nukva, and she is grown along the whole of the back, equal to him” — that is, that then only the Nukva receives those Mochin, since they are her portion, this coupling being made only from the discernment of the externality of AVI for the discernment of the Mochin of VAK; and ZA does not need them, since he was already completed by them before this, as above. And therefore ZA still remains in the discernment of MAN until the second coupling, and only the Nukva alone descended with her Mochin of VAK to her place, and is then found equal in the discernment of vessels to ZA — and this is what is meant, “and she is grown along the whole of the back, equal to him.” It follows that here the Nukva received her vessel that raises MAN, for she is made from the discernment of the AHP that were restored to the degree, as above.
And you must know this rule: that the discernment of the Katnut of the Nukva can be received only from ZA, since he is her upper one, and in him is her whole root — namely, from the secret of the point beneath the Yesod. And the reverse is the discernment of the Gadlut of the Nukva, which she cannot receive from ZA, but only from AVI, for there is no Gadlut except from the coupling of AB SAG — that is, in the secret of the name of the forty-two letters of HaVaYaH that are drawn from the Tabur and above of AK, which are not at all in ZA, since ZA essentially begins from the Tabur and below of AK. And this is similar to the case with ZA himself: that also the essence of his own Katnut he receives from the discernment of the Tabur and below of AA, but his Mochin he must receive only from AVI.
4The Binot and Gevurot enter the Nukva, and she is grown along the whole of the back, equal to him, for then she takes them themselves: That is, the great ZON are regarded like two halves of a single Partzuf: the half that is the male within it, which occupies the whole right line — Hochma, and half of the upper Daat, and half of the lower Daat, which are the five Hassadim — remains in the secret of MAN in AVI. However, its other half, called the great Nukva, which occupies the whole left line — namely, the Binot and half of the middle line, which is half of the upper Daat and half of the lower Daat, that is, the five Gevurot that are in the Rosh and expand to the Guf — all these discernments now descended to the true Nukva of ZA, who is now separated from him. And she now expands and clothes the whole back of ZA. For now she has acquired ten Sefirot in completeness in the discernment of vessels — namely, that her AHP returned to her, as above. And therefore it is regarded that she now took the Gevurot themselves, that is, the discernment of the GAR that is in them.
5At first, through the mere illumination drawn to her by ZA, only the discernment of the Malchut in her was made, and now the Yesod in her is made: This has already been explained above at length: that at first, at the time of Katnut, she received the secret of twenty-seven letters — namely, that from the sum of the twenty-two letters that she received from ZA, there is made in her a hinge and a Dalet in her Yesod, and from the Mantzepach, which are the five Gevurot, the MAN in her are made. And these are the discernments of the Malchut in her, which is called Jerusalem, or the outer Yesod, and all these are only illuminations and not selves, since they lack the discernments of GAR. And afterward, when she returns and takes these twenty-seven letters by way of Ima — which are the second Dalet and hinge, and the second Mantzepach — and they are corrected in her Yesod, then she is called Zion, which is mercy. As above, page 795, items 93 and 94; and in the Inner Light, page 793, the passage beginning “And this he said here.”

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