Partie 14 · Chapitre 159

Le texte du Ari

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And the matter is that when the reflected light entered within the inner Mochin, then these four lights shone there within, and were clothed in that Dalet, which is the Malchut of Ima. Therefore it is called Dalet, corresponding to these four lights clothed within it. Then their illumination pierced outward at the nape, and there was made that knot of the head Tefillin, and there is revealed the aspect of that Malchut of Ima, and within it are clothed the four lights mentioned, of the four Mochin.

Lumière intérieure

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1When the reflected light entered within the inner Mochin, these four lights shone within, and were clothed in that Dalet, which is the Malchut, etc.; and then their illumination pierces outward at the nape etc. That is: for this is entirely similar to the coupling of the Yesod of the Mochin with the HB that are in the upper surrounding light which is above the NHY of AVI, through whose striking of the one against the other the four Mochin of the Tefillin came out, as above (on page 1586, the passage beginning “And with”), study it there well. So too this second coupling is made upon the discernment of the Malchut of the Mochin. Only, the difference is that there the coupling of the Yesod of the Mochin was made with the upper surrounding light that is above ZA, whereas here the coupling is made in the surrounding light of the Tefillin that is upon the forehead of ZA; for the Nukva receives only from the Mochin of the male. And therefore here too, through receiving the illumination of the locks of hair, the Malchut received the power to breach the forehead and to go outside, in order to couple, with her reflected light, the HB of the surrounding light of the Tefillin. And then their illumination entered within the inner Mochin; and the four Mochin, HB HG, that have now been newly revealed within the inner Mochin belong to the Nukva, who is the aforementioned Malchut. And therefore these Mochin too breach the nape and go outside, since because of the illumination of the Izka [ring] they cannot be within, as above in the coupling of the Yesod of the Mochin. And they become there the secret of the knot of the Tefillin, which is the discernment of four surrounding Mochin upon the place of the nape, like the surrounding lights of the forehead. Only, the four surrounding lights of the male, who is ZA, are principally from the discernment of Tifferet, as above; for the HB of the direct light protrude at the forehead of AVI, and the Tifferet of the direct light protrudes at the forehead of ZA. And therefore their place is upon the forehead, that is, in the discernment of the face. This is not so with the Nukva, who has nothing but the discernment of the Atara of Gevura from her own root, which is the discernment of the screens, as above; therefore their place is at the nape of ZA, for they are the discernment of the posterior and not of the face. And see well above (page 1572, the passage beginning “And behold”) concerning the matter of the three protrusions of AVI, of ZA and of the Nukva. And for this reason there is in it nothing but the discernment of skin alone, and there is no passage in it at all; because her principal discernment is only the Atara of Gevura alone, which is the discernment of reflected light, and there is no direct light in her.

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