Partie 9 · Chapitre 11

Le texte du Ari

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Now we shall explain this Kli [vessel] — what its matter is. For our sages said, in the Saba de Mishpatim [the Elder of the Zohar portion Mishpatim], that a woman's husband leaves in her a Ruach [spirit] which he casts into her. And the secret of the matter: it is known that the name BON [52] is in Malchut. It is also called Nefesh, for AB [72], SAG [63], MA [45], BON [52] are Haya, Neshama, Ruach, Nefesh; and this name BON is what is called the Nefesh of David, the Nefesh of Malchut. And before this discernment of the Nefesh enters her, she is deficient and unfit to bear — which is why the Treifa [mortally stricken] does not bear, until she has her Nefesh in its completeness.

Lumière intérieure

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1The Ruach [spirit] that he casts into her: Meaning, in the vessel that raises the MAN mentioned in the above item, there is also discerned there the discernment of the light clothed within the vessel, and this light is called by the name the Ruach that he casts into her. And likewise by the name, that Ruach which the husband leaves in her at the first intercourse, as will be said below.
2And before this discernment of the Nefesh enters her, she is deficient and unfit to bear: For as long as her posterior — which is the AHP of her ten Sefirot — has not returned to the degree of the Nukva of Atzilut, she lacks NHY [Netzah, Hod, Yesod] of vessels and GAR of lights, as above. Therefore she is unfit to bear, until she has her Nefesh in its completeness — namely, after the first coupling of her Gadlut, when her AHP return to her and the Nefesh is completed in her through NHY of vessels and GAR of lights. And remember here that AHP and NHY are one and the same measure.

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