Partie 9 · Chapitre 64

Le texte du Ari

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The matter is as written above: the Partzuf of the Nukva [female] begins to be built only behind the Chazeh [chest] of ZA [Zeir Anpin], at the end of the upper third of the Tifferet of ZA, because there the clothing of the Yesod of Ima within ZA comes to its end; and from there downward the lights are revealed in complete disclosure, as they come out of the opening of the Yesod of Ima into ZA. Then there is only a single Masach [screen] — the back of ZA — and those lights have the power to pierce it and pass outside. Not so above, where there are two partitions: one of Ima herself and one of ZA. Thus it follows that the place where the head of the Keter of the Nukva begins is at the very end of the first third of the Tifferet of Zeir Anpin, and from there to the end of the legs of Zeir Anpin the stature of the Partzuf of the Nukva extends, in ten Sefirot.

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1The Partzuf of the Nukva begins to be built only behind the Chazeh of ZA, etc., where the clothing of the Yesod of Ima comes to its end: For the matter of the building of the Nukva of ZA from the discernment of the Tifferet comes about through the ascent of the bottom Hey into the first Hey, which is the secret of the partnership of the quality of mercy within judgment. For it is on this account that it ascended and took hold in the Tifferet, which is the place of the Bina of Hassadim, as above. And it is known that the ascent of the bottom Hey to Bina is only to the ZAT of Bina, and not to the GAR of Bina, since the discernment of restriction does not apply there at all, it being in the secret of “for He desires mercy,” and it does not receive Hochma, and the discernment of restriction does not apply to the light of Hassadim, as is known. Rather, only in the discernment of the ZAT of Bina, which already receives Hochma in order to bestow upon ZON, was there room for the power of restriction of the bottom Hey to ascend and take hold there. It is also known that the three thirds of the Tifferet are the discernments of Rosh [head], Toch [middle], and Sof [end]. And the upper third is the discernment of the Rosh and the GAR of the Tifferet, which is Bina. Therefore there is no place for the bottom Hey to take hold there, in the upper third of the Tifferet, which is the discernment of the GAR of Bina, but only from the Chazeh downward, meaning after the end of the upper third of the Tifferet.
2The clothing of the Yesod of Ima within ZA comes to its end: For the screen of the Yesod of Ima is the discernment of her power of rejection over the illumination of Hochma, by force of “for He desires mercy,” as above. Hence she clothes only along the upper third of ZA, where the discernments of the GAR of the Tifferet are, which, from the discernment of the Hassadim, is the place of the GAR of Bina, as above. But she could not expand below the Chazeh, for there are the discernments of the ZAT of Bina, which do not have this power of detainment; on the contrary, they are compelled toward the illumination of Hochma in order to bestow upon ZON, as above. And you must remember here that every discernment is obligated to receive from the discernment that corresponds to it in the one above. Hence the GAR of the Bina of Hassadim, which are the Tifferet from the Chazeh and above, are obligated to receive from the GAR of the upper Bina. And the ZAT of the Bina of Hassadim, which are the Tifferet from the Chazeh and below, are obligated to receive their illumination from the ZAT of the upper Bina.
3The lights are revealed in complete disclosure as they come out of the opening of the Yesod of Ima: This refers to the lights of Hochma, which, so long as they pass through the Yesod of Ima, are concealed by the power of the screen of Ima, which conceals them, by force of “for He desires mercy,” as above. But they begin to be revealed after the end of the screen of Ima, meaning from the Chazeh downward, where the discernment of the rule of the ZAT of Bina is, as above, whose essence is only the illumination of Hochma. Hence those lights are revealed in complete disclosure after they come out of the opening of the Yesod of Ima.
4The back of ZA, and those lights have the power to pierce it and pass outside: You already know that the AHP of the one above, which join to it at the time of Gadlut by force of the coupling of AB and SAG that brings down the bottom Hey from its Einayim, are always attached to the GE of the one below, as above (page 739, the passage beginning “and the matter”). And the source of these AHP is only NHY. This is because the GAR of Bina do not go outside — only its ZON, and ZON that are inclusive. Hence there is nothing here in all of AHP except the discernment of ZON. And the essence of ZON is only its NHY, for HGT is the discernment of the KHB of Hassadim, which join to it there from the discernments of the GAR of the Hassadim of Bina. Thus the essence of AHP is only the discernment of ZON. Remember this, and we will not need to mention it every time. You also know that the source of the Nukva is the discernment of the point beneath the Yesod, called the Atara [crown], as above (page 762, the passage beginning “and all”). And know that this is the secret of the GE of the Nukva, which are attached to the back of ZON, meaning to its NHY beneath them, beneath the Yesod, as is explained.
Now it has been explained that all the grip of the lower one upon the one above is only in the back of the one above — which is the secret of the point beneath the Yesod of ZA. You also know that so long as the one above has not corrected his own back, meaning to bring down the bottom Hey and join AHP to his degree, he cannot correct anything of the discernment of the GE of the lower one that is attached to him, as above. Hence, even though the Nukva is attached to ZA during his first Ibur and during his nursing, still no forming whatsoever reached the building of the Nukva herself from this. For so long as his own back still requires correction, how much more so the Nukva, who is still below his back, and has no one from whom to receive her correction except from them. And even though, in ZA’s first Ibur, the Malchut received a sweetening from the Yesod and Tifferet of ZA, and afterward, at the time of the nursing, she ascended and was included in the Tifferet of ZA — meaning that she joined in the first Hey, as above — nevertheless it has been explained that all these ascents were only for the need of ZA himself, and not at all for the building of the Nukva. Thus it follows that, as regards her own building, she is still found attached beneath the Yesod as before, with no forming at all.
Therefore, the building of the Katnut of the Nukva did not begin except after ZA attained Gadlut — that is, after he corrected and joined his NHY to his degree, as above. At that time it is reckoned that his HGT ascended to HBD, and his NHY to HGT, and the AHP that joined became in him new NHY, as is known. (And what the ARI writes above, that only two-thirds of the Tifferet become Daat, that is in the secret of the second Ibur, meaning in the inclusion within AVI, as is written in its place.)
And one needs to understand well the explanation of these matters. For what caused the change in the vessels of ZA, until the NHY changed and became HGT, and HGT became HBD; also, what are these new NHY that he attained through his Gadlut. The matter is that ZA has three kinds of Gadlut, called Neshama, Haya, and Yechida: for by bringing down the bottom Hey to Bina, he acquires Neshama; and by bringing down the bottom Hey to the Hotem, he acquires Haya; and by bringing down the bottom Hey to the Peh, he acquires Yechida, as above (page 518, the passage beginning “for”). See there. Now, at the beginning of Gadlut, ZA acquired the GAR of Neshama, and it follows that ZA raised up to himself only the discernment of the AHP of Bina, which is the secret of the screen of phase two, as is known. Thus these new NHY are only the discernments of the NHY of Bina. Now, before this, the NHY of ZA were from phase one, and the bottom Hey was attached to his Yesod, and for this reason he was lacking GAR, as is known. One might ask, then, how can the former NHY, to which the bottom Hey was attached, be exchanged for the NHY of Bina, which are from the first Hey? But you know that, at the time of the nursing, the bottom Hey ascended from the place beneath the Yesod to the Tifferet — meaning that the bottom Hey joined Bina, which is the Tifferet, and Bina received the form of the bottom Hey, as above. Yet he was still lacking GAR, because his screen was in the vessel of Hochma, so that he had only two vessels, Keter and Hochma — Ruach, which is HGT, clothes in the vessel of Keter, and Nefesh, which is NHY, clothes in the vessel of Hochma, as is known. For the screen of phase one means that it is found in the vessel of Hochma. With this you will understand that now, through the coupling of AB and SAG that brought down the bottom Hey from the Einayim, which are Hochma, to the discernment of the Ozen, which is Bina, he thereby raised his AHP of the discernment of Bina and joined them to his degree, as above. At that time the coupling was made in the screen of phase two, meaning in the vessel of Bina, and it now follows that he has the GAR of Neshama: Neshama clothing in the vessel of Keter, Ruach in the vessel of Hochma, and Nefesh in the vessel of Bina.
And you see that the former NHY, which were in the vessel of Hochma — meaning, that the screen was there — now, through the illumination of the coupling of AB and SAG, the screen descended from this vessel of Hochma to a new vessel of Bina; and so the vessel of Hochma, which was the former NHY, now becomes the vessel of Ruach, which is HGT. And the vessel of Ruach, which was formerly the vessel of Keter, now becomes the vessel of Neshama, which is HBD. And the vessel of Nefesh — meaning the place of the screen, called NHY — is drawn to him anew: it is the vessel of Bina, that is, the AHP of Bina, which were now selected for him through the bringing down of the bottom Hey from the Einayim to the Ozen.
And with this you will understand how the return of the AHP of the one above also corrects and clarifies, together with it, the GE of the one below, and forms them into the discernment of a Partzuf. For you know that the discernments of the GE of the Nukva were, until now, attached to the Yesod of ZA, as above — that is, in the vessel of Hochma, in which the place of the screen was; hence she had as yet no forming at all, only the discernment of the screen alone, that is, the discernment of the single point in her. But now, after ZA restored his AHP of Bina to their degree — the screen having descended to the discernment of the new vessel of Bina, and the former NHY, which were of the discernment of the vessel of Hochma, having become the discernment of Ruach and HGT — the very substance of the GE of the Nukva, which were attached to that Yesod, is found ascending together with it to the discernment of HGT, and they become the GE of the Nukva, in the discernment of the vessels of Ruach and Nefesh: the Ruach clothed in the vessel of Galgalta, and the Nefesh clothed in the vessel of Einayim. Thus, just as the NHY of ZA became the vessel of Ruach, so too the GE of the female attached to them became, together with them, equally the discernment of the vessels of Ruach. Understand this well.
Now, as to what we said, that the former Yesod of ZA ascended and now, at Gadlut, became the discernment of the Tifferet of ZA — the intention is to the upper third of the Tifferet of ZA. For the new NHY that he attained, which are the discernment of his AHP of Bina that had fallen from him and which he now returned, as above — these are the discernment of the ZAT of the Bina of ZA’s Bina, and the discernment of the ZON of the Bina of ZA, as is known. Thus the discernment of the two lower thirds of the Tifferet of ZA, which are the discernment of his ZAT of Bina, were likewise made from the new NHY of the vessel of Bina; and it follows necessarily that the former Yesod, which is from the vessel of Hochma, ascended above the two lower thirds of the Tifferet, which are from the new vessel of Bina.
Now it has been explained that the discernments of the new back of the vessel of Bina, which he restored by the power of bringing down the bottom Hey from the Einayim to the Ozen, begin from the Chazeh of ZA downward — that is, from the place of the end of the former Yesod of ZA. And you already know that the Atara, which is the GE of the Nukva attached to this Yesod, ascended together with it to the Tifferet at the time of Gadlut, as above. And you find that the place of the Atara stands exactly at the point of the Chazeh, which is the point of the end of the Yesod that ascended to the Tifferet — that is, at the place where the new back of ZA begins, and it extends from there downward, and it clothes the two lower thirds of his Tifferet, and his NHY, that is, that AHP which he now attained through Gadlut, which he restored to his degree. Understand this well.
This is the meaning of “Then there is only a single screen, which is the back of ZA, and those lights have the power to pierce it and pass outside.” The explanation is that the lights of the female that now build her Katnut are not from the discernment of his Gadlut (as written above, page 732, the passage beginning “AA”), because the bringing down of the bottom Hey from the Einayim of the one above is no longer of use for bringing down the bottom Hey also from the Einayim of the one below, since the one below is found with a power of restriction stronger than that in the one above. Study it there well. Hence she must receive the lights through the orifice of the complete back of ZA — that is, like phase one of ZA that he had in his Katnut, where the place of the Chazeh is the discernment of the Peh of his head, as is known. Therefore that orifice cannot be above the Chazeh, where the Yesod of the upper Bina serves, to which the discernment of the screen and restriction of the joining of the bottom Hey in the first Hey cannot reach, as above. Hence only from the Chazeh downward, where the new back of ZA begins — which is already the discernment of the ZON of Bina, receiving into itself the discernment of screen and restriction — is it there that “those lights have the power to pierce it and pass outside,” that is, to the Nukva, so that she receive from them only the discernment of Katnut.

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