Partie 15 · Chapitre 7
Le texte du Ari
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- And indeed, between this and that there are many aspects, and among them all there are four aspects. And this is their order from below upward: first, the aforementioned limit of diminution, that she is a point included of ten, which is the aspect of her Malchut; and then she has no Partzuf, and she stands below his Yesod.
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And the discernment of the Ibur, which is NHY, the ARI includes in the discernment of the point that is under the Yesod, for from this discernment the Ibur begins. And the discernment of the nursing the ARI designates by the clothing from the Chazeh [chest] downward of ZA, for then the Nukva has ten Sefirot, called HGT NHY, and she now has two Partzufim, Ibur and nursing, which clothe one within the other. And the discernment of the Gadlut and the Mochin the ARI calls by the name of the first five Sefirot of ZA, that is to say, HBD and HG and the upper third of Tifferet, up to the Chazeh, which she does not attain except through the attainment of her Partzuf of Gadlut, which is called the Partzuf of the Mochin. And afterwards the illumination of the Keter is the fourth phase.
And the Partzuf of the Mochin, which the ARI designates here by the name of the first five Sefirot, he divides into two discernments: the first is the Mochin of YESHSUT, which apply on the weekdays, and he designates them by the name of the illumination of the first five that shine from above downward to below the Chazeh of ZA, but the Nukva does not clothe them in their place above. And the second is the Mochin of AVI, which apply on Shabbat at Musaf, and he designates them by the name of the reception of the first five in their place above.
And the reason they are called so is that the Mochin of YESHSUT are not at all sufficient for the Mochin of birth for ZA himself, and with him they are reckoned as the discernment of VAK of Gadlut, since he needs the Mochin of the upper AVI, as on Shabbat at Musaf, and then he has the discernment of Haya, as is known. And since YESHSUT are the discernment of VAK of AVI, therefore the Mochin of YESHSUT are reckoned with respect to him as the discernment of VAK of his true Gadlut, and not Mochin literally. And nevertheless, these Mochin are true Mochin for Jacob and Rachel, for the Haya of YESHSUT is reckoned for them as Haya literally, and they are fit for a coupling for the Mochin of birth. And therefore this coupling of Jacob and Rachel through these Mochin is regarded as one in which ZA bends his head to the place of his HGT, where Jacob stands, and through this the Mochin of YESHSUT that ZA received are bestowed upon the Rosh [head] of Jacob, and Jacob couples with the Nukva of ZA. And therefore the ARI designates these Mochin, which the Nukva receives from Jacob, as above, by the name of the illumination of the first five from the Chazeh downward, that is, as above, that ZA bends his first five and bestows them upon Jacob, and from him the Nukva receives. This is not so with the Mochin of AVI of Shabbat, which are true Mochin of Haya for ZA himself, and therefore he does not need to bend his head downward, but couples with the Nukva from his own level; and the Nukva is found taking the five Sefirot of ZA from their place in ZA.
And what the ARI says, that the first five illuminate from the Chazeh downward, does not mean the discernment of the new NHY of ZA that he attained through the Mochin of YESHSUT; rather the meaning is the old NHY of ZA, where the place of Jacob and Rachel is, as is known. And these NHY have now, at the time of the Mochin of YESHSUT, become the discernment of HGT; and it is found that ZA bends his head and illuminates only to the discernment of HGT, and not to the new NHY that he attained now. But since this whole ascent of NHY to HGT is only for the sake of Jacob, who is the one that receives from these Mochin, and not with respect to ZA himself, therefore the ARI calls them by the name of NHY that are from the Chazeh downward, for towards ZA himself they are regarded as NHY, as explained, since he has no part in these Mochin.
And with what has been explained you will understand well the seven degrees that the ARI reckons here. “The first is that she is a point included of ten, and then she stands under his Yesod” — and this is the discernment of the first Ibur; that is to say, that when she comes to a point under the Yesod, the first Ibur begins, which is the discernment of NHY, as above; and this is the Partzuf of the Ibur of the posterior.
“The second is her being a complete Partzuf of ten Sefirot from the Chazeh downward of ZA, but the lights of the first five of ZA, KHB HG, have not yet illuminated in her” — this is the discernment of the nursing of the Nukva, which is called her Partzuf of VAK, when she clothes from the Chazeh downward of ZA; and it is the Partzuf of the nursing of the posterior.
“The third is her receiving her lights from the first five of ZA, and then she grows like him, except that all this is still discernments of lights back to back” — and this is the Partzuf of the Gadlut of the posterior. However, the ARI speaks here of the Partzuf of the Mochin of AVI, when the Nukva receives the first five in their place above, as above. Yet this applies also in the Mochin of YESHSUT, for just as there are three Partzufim of the posterior, IYM [Ibur, nursing, and Mochin], in AVI, so there are three Partzufim of the posterior, IYM, in YESHSUT, and there is no difference between them, except that the discernment of the Gadlut of YESHSUT is regarded as an illumination of the first five from above downward to the place of the Chazeh, that is, through the bending of the head of ZA, as above. And in the discernment of the Gadlut of the Mochin of AVI, the coupling is through ZA himself, without any bending of the head at all, and the Nukva is found receiving the Mochin from the Rosh of ZA himself, and she is with them above. Only that the ARI took here for an example the Partzuf of the Gadlut of the posterior of ZA from the discernment of the Mochin of AVI. However, phase four, which is the Keter, does not apply in the Partzuf of the posterior, for no Keter is discerned except in the anterior, in the words of the ARI. And therefore there are only three phases in the posterior, which are IYM, as above.
And this is what he says: “There are yet four phases in the discernment of face to face.” Behold, these four phases are not exact according to the above order, and phase one begins from the Partzuf of the nursing of the anterior, which is the Partzuf of the VAK that is from the Chazeh downward, face to face, without the illumination of the first five, which are the GAR. “And the second, that the first five of ZA illuminated in her from above, but she is still from the Chazeh downward; and then he descends into Netzah and she ascends into his Hod, and he bends his level and couples with her” — and this is the Partzuf of the Gadlut of face to face from the discernment of the Mochin of YESHSUT, for these Mochin are not at all sufficient for a coupling for begetting for ZA himself, but only for Jacob; for then he bends his head to the place of his old NHY, and illuminates these Mochin of YESHSUT to Jacob, who stands in Netzah, which is regarded as the Rosh of ZA having descended to the place of the Netzah through the bending of the head, as above. And Jacob couples with the Nukva who stands there in the Hod of ZA. And this is regarded as her having ascended into the Hod of ZA, and then she couples with Jacob.
And one should not object: why does the Nukva need to ascend to his Hod in order to receive the Mochin of Gadlut from Jacob, since at the time of her Mochin of VAK she is likewise found standing there from the Chazeh downward, as above; and therefore why does the ARI say that she ascends into his Hod? And the matter is that in truth these NHY are the old NHY of ZA, which now, at the time of the Mochin, have become HGT of ZA, and therefore this is reckoned as an ascent for the Nukva. For originally these NHY were only the discernment of NHY of ZA, but now, at the time of the coming of the Mochin of YESHSUT to ZA, these NHY are raised and become HGT, and the Nukva is found standing in the Gevura of ZA. And therefore he says that she ascends into his Hod, that is, into the Hod of before, which is now Gevura. And it has already been explained above that this ascent of NHY to HGT is likewise of no importance for ZA himself, and with respect to him they are still reckoned as NHY; but towards Jacob and Rachel they are reckoned as HGT literally.
“The third is that she will be as great as him, in the measure of his level, face to face, and will receive the lights of the first five while she is there above with them” — and this too is the Partzuf of the Gadlut, like the second phase mentioned above; and the whole difference is that here he speaks of the Partzuf of the Gadlut of the Mochin of AVI, which suffice also for the Mochin of Haya for ZA, when ZA does not bend his head but couples with the Nukva face to face in his own level; and the Nukva is found receiving GAR while she is with them above, face to face.
And that the ARI designates the GAR by the name of the first five Sefirot, KHB HG, is because the GAR is a complete Partzuf of ten Sefirot, and it clothes within his Partzuf of the nursing from the Chazeh downward, in such a way that KHB HG together with the upper third of Tifferet are above the whole Partzuf of the nursing; and therefore the measure of the difference from the Partzuf of the nursing to the Partzuf of the Gadlut is regarded as five complete Sefirot, KHB HG, which are lacking from the Partzuf of the nursing, since it cannot clothe them.
And behold, all that is spoken of here concerning these four phases of the posterior and of the anterior of AVI and YESHSUT is from the discernment of the inclusion of the Netzah in the Hod of AA, and likewise of AVI; for then the Nukva cannot receive except from the discernment of Netzah, which is the discernment of ZA her husband, and she does not reach the discernment of the Tifferet of Ima, which is the Keter of ZA, since the Netzah of Ima is regarded as her Upper One, as written above, page 1605, the passage beginning “Both of them.” Study it there well.
And this is what he says: “However, she still does not receive her lights except by means of ZA, and his Keter will be greater than her Keter” — that is, as above, because the equality of level came to the Nukva through the inclusion of the Netzah in the Hod, and therefore she is obliged to receive from him, and she cannot suckle from his Keter, which is the discernment of the Tifferet of Ima, while she reaches only to the Netzah of Ima, as above. And for this reason it is found that even on Shabbat at Musaf she cannot suckle from his Keter literally, because the equality of level from all the Mochin of Shabbat is through the inclusion of the Netzah in the Hod, and therefore she is obliged to receive by means of ZA her husband, and therefore the two of them do not use one Keter. And all this is only from the discernment of the Mochin of AVI; but from the discernment of the Mochin of YESHSUT, which reach the Nukva through the bending of the head of ZA to the place of Jacob, there is there the discernment of the two of them using one Keter, that is, that the inclusion of NH is made in the place of the Sefira of the Netzah, and the Nukva is found ascending to the discernment of the Netzah of Ima equally with Jacob, and both of them suckle equally from the Tifferet of Ima, and they are found using one Keter. And this matter applies only on Rosh Chodesh and Yom Tov, but it does not apply on the rest of the days of the year, and not even on the Shabbat days, as written in its place.