Partie 15 · Chapitre 103

Le texte du Ari

Pas encore disponible en Français — affichage : English

*And know that while they were back to back, they coupled and ascended above into the bosom of Aba and Ima, and returned there face to face. Then he placed in her the spirit that he leaves in her at the first intercourse, and it is the aspect of a drop of a complete coupling in the Hasadim of NRN — from BaN, MaH, and SaG: AB, AB, AB — the Gematria of Gevura. For each of these is not truly AB, as is known, except when SaG combines with its ten letters, and MaH with 26, and the square of the name HVYH of BaN, which is the AB of BaN.

Lumière intérieure

Pas encore disponible en Français — affichage : English

Ce commentaire n'a pas encore été rattaché aux paragraphes individuels — les éléments sont affichés dans l'ordre de lecture, et le numéro à côté de chacun compte les notes elles-mêmes, et non les paragraphes du texte du Ari.

Non rattaché à un paragraphe

1Back to back they coupled and ascended above into the bosom of AVI, and returned there face to face. At first glance the language contradicts most places, where the ARI says that this coupling of ZON that ascended to AVI is a coupling face to face, and that it is called back to back only because upon their descent below they became back to back. Yet here he says explicitly that while they were back to back they coupled and ascended above, etc. And likewise, first he says that while they were back to back they coupled, and in the same breath he says that they returned there face to face. But if they returned face to face, then surely they are not back to back, and if so the coupling was face to face.
And the matter is that in truth there are two couplings here, face to face and back to back. For what is spoken of here is after the Katnut [smallness/infancy] of the separated Nukva has been completed, in the state of back to back from the Chazeh [chest] of ZA downward. And she must now rise and receive her Gadlut [greatness/adulthood]; and then she rises together with ZA to the Heichal of AVI to receive her Mochin of Gadlut. This ascent is the discernment of the inclusion of ZON in the screen of AVI, where ZA is included in Aba and becomes like Aba, and the Nukva is included in Ima and becomes like Ima; and thus they are found coupling there actually face to face, since they were included in the face to face of AVI. And there the Mochin of Gadlut of the Nukva emerge, through this coupling. However, the separated Nukva of ZA is not yet fit to receive the Mochin there in the place of AVI, for in relation to her they are the discernment of the upper of the upper, as is known, since the upper one of the separated Nukva is ZA. Therefore ZA must descend from the Heichal of AVI to his place below, and there he gives her the Mochin through a second coupling, while she stands back to back from the Chazeh downward. This is as prevails in all the Partzufim [pl. of Partzuf], that every lower one receives the Mochin in the upper of the upper, in the secret of the first MAN [Mayin Nukvin]; and there he is regarded together with the upper one in the secret of brothers to one another, since both of them receive from one root. Except that the upper one is called the firstborn brother who takes a double portion, since the lower one is not fit to receive and to clothe the Mochin there in the upper of his upper, it being above his own degree. Therefore the upper one takes a double portion, that is, the level of the lower one as well; and afterward, when he descends to his own place, he then gives and measures out the Mochin to the lower one little by little, according to what he is able to receive. So the ARI wrote in Part 9 (page 738, item 8). And see there on page 825, answer 15, and in the Inner Observation there.
Thus there are two couplings here. The first is in the inclusion of ZON in AVI, where they couple there face to face, ZA and the Nukva being there in the discernment of a brother and his sister, since both of them receive from one root, namely from AVI. This too is regarded as the Nukva receiving the Mochin not through ZA but from Ima herself, for ZA receives there from Aba and the Nukva receives from Ima, as above. And therefore they are there actually face to face, since they make use of the vessels of AVI, which are already completed in all their corrections. Nevertheless this reception is not considered an actual reception for the Nukva, for she must receive according to the order of the degree, that is, from the degree adjacent to her, which is ZA. And therefore she needs the second coupling, which is made after ZA has descended to his own place below. This coupling is in the state of back to back with the separated Nukva, and now he gives her the Mochin that he received on her behalf in AVI in the secret of a double portion, as above. And therefore it is now regarded that the Nukva receives the Mochin through ZA himself, which is considered for her a complete reception according to the order of the degree. Thus the two couplings, face to face and back to back, which must take place in the ascent of the MAN for the sake of the Gadlut of the Nukva, have been well explained.
And that which he says, “while they were back to back they coupled and ascended above into the bosom of AVI and returned there face to face,” etc. — the meaning is not that at first they coupled back to back and afterward ascended to AVI, as would appear from the flow of the language. Rather, the meaning is that at first they coupled face to face above in the Heichal of AVI, and afterward, when they came to their place, they returned back to back. Except that the ARI includes both of them together, for in truth they are one discernment: the emergence of the Mochin of Gadlut of the Nukva is in the place of AVI, and the place of their reception is while she is back to back with ZA, as above. Thus they are found to be one matter. And therefore he begins by saying, “while they were back to back they coupled,” by which he indicates the place of the reception of the Mochin by the Nukva, which is through the coupling of back to back, as above. And afterward he explains the order of the emergence of the Mochin, which is in the place of AVI, and this is what he says, “and they ascended to AVI and returned there face to face.” And remember well the order of these two couplings together with their reason, as above; for the ARI always includes them in a single coupling, but when he needs to detail them as two couplings, he calls the first coupling by the name of Mochin that come to the Nukva not through ZA but from Ima herself, and the second coupling he calls by the name of Mochin that come to the Nukva through ZA.
2They are not truly AB, as is known, except when SAG combines with the ten letters, etc. For these three [discernments of] AB are the discernment of the AHP that fell to BYA at the time of the breaking of the vessels, which the ARI divides into four phases of AB, which are in gematria 288. And they are the 288 sparks that rise and are sorted from the breaking through the levels of the coupling that the Partzuf receives through its upper one. And it is known that they are ten Sefirot: GE and AHP. And behold, GE are the first AB, which is the AB of Haya, that is, the AB of the sixth degree of the HaVaYaH of AB, which includes GE, namely Keter and Hochma, which are the discernment of HBD HGT of vessels that are sorted at the time of the Katnut [smallness/infancy] of the Partzuf, in which there are only HGT NHY of lights; and they are regarded as the anterior vessels. And at the time of Gadlut [greatness/adulthood], when they attain the level of GAR [first three], through it the posterior vessels are also sorted, which are the AHP, called the new NHY; and they are the three [discernments of] AB of SAG, MA and BON, that is, of Bina and ZON, which from the discernment of the Rosh [head] are called AHP. All this is written at length above, in lesson 9 (page 746, item 17).
And this is what he says, “and they returned there face to face, etc., at the first intercourse, and it is the discernment of a drop of a complete coupling in the Hassadim of NRN, from BON and MA, and SAG: AB, AB, AB — behold, in gematria Gevura; for each one of these is not truly AB,” etc. For these three [discernments of] AB do not refer to the discernment of the lights of AB proper, but they refer to the discernment of the 288 sparks that are sorted from BYA, which are the discernment of Gevura and judgment, since they are the posterior vessels, that is, the new NHY that are sorted at the time of Gadlut, as above. And they are called AB after the sparks of the discernment of Atzilut within them, which are called AB; and likewise after the drop of the coupling that raises them from the breaking, for they do not rise except through the drop of the coupling of the upper AB and SAG, which nullify the Parsaot for the time being and bring the bottom Hey down from the Einayim to the Peh [mouth], whereby these SAG, MA and BON, which are AHP, ascend. And for these two reasons they are regarded by the name AB — but an AB of Gevura, that is, three times AB of the three discernments of AHP, which are in gematria RIU, which is Gevura. And this is what he stresses, that the drop of the coupling is a complete AB, for there is no ascent whatsoever from the breaking except through a drop of AB, as above. However, since the drop of AB does not serve for Mochin of lights, but only to bring the bottom Hey down from the Einayim and to raise the AHP, in order to complete the lower thirds that are missing from every Sefira of the nine Sefirot of the Nukva — these being what are called the new NHY, which complete the building of the ten Sefirot of Gadlut of the separated Nukva — therefore they are regarded as Gevura, in the secret of three [discernments of] AB, which are in gematria RIU, since they come for the completion of the sortings of the vessels, that is, to purify the posterior vessels in order to raise them to Atzilut. All this is written at length in the preceding parts, and there is no need to elaborate on it now. And see there well, in Part 10, in the explanation of these three degrees of SAG, MA and BON; and likewise above in Part 9 (page 746, item 17) and in the Inner Light.

Pas encore disponible en Français — affichage : English