Partie 15 · Chapitre 184
Le texte du Ari
Traduit par IA
Pas encore disponible en Français — affichage : English
- Know that in the ascent of ZA in the aspect of MAN, their interiorities ascend together with the Mochin of the externality, for all of this is addition. And the reason is that for the aspect of MAN, the actual GAR must ascend and not merely VAK, as is written elsewhere; and the GAR of the externality are also called Mochin, and everything ascends in the aspect of MAN: the GAR of the externality and all the interiority.
Lumière intérieure
Traduit par IA
Pas encore disponible en Français — affichage : English
Questions et réponses
Pas encore disponible en Français — affichage : English
Chargement des questions…
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
And this is what he says above (item 179), You know that the Guf [body] of MA is inner and the Guf of BON is external; and in like manner in the lights, for the lights of MA are internality and the lights of BON are surrounding. It turns out that the inner NRN of MA are lights for the three inner vessels, and the surrounding ones are lights for the three external vessels” — that is, as explained, that there are three Partzufim, IYM, in the discernment of the external, which are regarded as the three vessels of externality, whose meaning is VAK; in which the NRN of BON clothe, so that Nefesh and Ruach clothe in the two Partzufim of Ibur and nursing, and the Neshama, which is GAR, clothes in the Partzuf of the Mochin of the externality, that is, the Mochin of VAK, which are the GAR of Ruach, as above.
And likewise there are three Partzufim, IYM, in the internality, for the Mochin of face to face that come from the name MA are regarded as the three vessels of internality, so that Nefesh and Ruach clothe in the two vessels of Ibur and nursing, and the Neshama clothes in the Partzuf of the Mochin of the internality; and all these NRN are from the name MA. As written above, that the IYM of the posterior, which come for the completion of the vessels — that is, for the completion of the VAK — have in them only lights of BON. And the Mochin of face to face all come from MA, that is, likewise all their IYM.
And as for the ARI designating the lights of BON by the name surrounding lights, the intention is not to actual surrounding light, since they are inner NRN that clothe in the IYM of the Partzufim of the posterior, and if so they are not surrounding but inner. Rather, there is here a matter of a lower one and an upper one. For since the vessels of BON belong to the ten Sefirot of Nekudim, which are the upper one to the Partzufim of Atzilut, as above at length — see there — therefore the Mochin in them too are regarded as the discernment of Mochin of an upper one; that is to say, that they are not in their true place, which would be regarded as a complete clothing, for they must stand in the place of the upper one, that is, in the five Partzufim of Nekudim that precede Atzilut. And therefore those vessels are regarded by the name external vessels to Atzilut, whose meaning is that they are above the degree of Atzilut.
And likewise the lights that clothe inside the internality of those vessels are regarded by the name surrounding lights, for that same reason. For this is the rule: every light of an upper Partzuf is regarded as the discernment of surrounding light to a lower Partzuf, if some illumination is drawn from it to the lower one. And every vessel in the lower one that receives that illumination is called by the name external vessel, whose meaning is that it is not entirely of the structure of the lower one; for if the vessel were entirely of the structure of the lower one it would not be fit to receive the surrounding light of the upper one. And the ARI teaches us here a very deep matter, which is hard to explain fully. However, this is explicitly clarified from the words of the ARI himself, that all the illuminations from the discernment of BON are reckoned as lights of an upper one, which are called surrounding light. And this matter is very weighty.
And this is what he says (item 180), “and it turns out that only two discernments, which are MA and BON, are Mochin; and understand this well.” He teaches us by this that we should not think that the lights of BON are not so important in the discernment of Mochin. And this is what he says, that there are in the Mochin only two discernments alone, which are MA and BON — that is to say, that they serve together. For the discernment of the Hassadim comes in its essence from MA, and the discernment of the illumination of Hochma comes in its essence from BON, and they illuminate always together. And therefore he concludes, “and understand this well,” for this is the whole internality of the understanding of the Mochin.
And this is what he says, “the Ibur and the nursing and the Mochin that are made after the sawing, etc., are the Hesed of the name MA that now enters ZA; and understand this, for they are new Mochin of the discernment of face to face.” Behold, not for nothing did the ARI note “and understand this, for there is here much and deep understanding in these new Mochin of face to face. For after the Nukva had grown and risen at his posterior, at the posterior of ZA, in a level equal with him up to the Keter, by force of the NHY of Ima that clothed in her not by way of ZA — at which time the Nukva no longer needs ZA — behold, she returned once more to a point beneath the Yesod of ZA, and came anew in the discernment of Ibur and nursing, whose meaning is the discernment of VAK without a Rosh [head], and after this in the discernments of new Mochin, which are no longer from the NHY of Ima themselves, but from the discernment of the Malchut of Ima, which is not included in her NHY that become Mochin for ZA. As above in the words of the ARI (page 1773, item 156. See there). Behold the great difference that there is between the Mochin of the posterior, which come in the NHY of Ima, and the Mochin of face to face, which come only in the Malchut of Ima alone, and which receive only an illumination from the Atara of Gevura that is in the Mochin of ZA, as written there.
However, this difference must be well understood. For what is the distinction, whether she receives Mochin from the NHY of Ima or only from the Malchut of Ima? And likewise it must be understood why, at the time when she receives from the NHY of Ima themselves — that is, the Mochin of the posterior — she then does not need ZA; and if she receives from the Malchut of Ima — that is, the Mochin of face to face — then she needs ZA.
And one must remember here what the ARI explained in the words of the Zohar, in what is written, that Ima ends in the male, which is because her NHY clothed and became Mochin in ZA, who is male. For this is the secret of the verse, “Three times in the year shall all thy males appear before the Lord, the God of Israel” (see Zohar, Shemot, page 124). And according to this it must be understood why she is called by the name Nukva, Ima, if she ends in the male. However, the matter is that the discussion is of the time when the NHY of Ima clothe with the Mochin of Haya in ZA, at which time the Bina of AA returns to the Rosh of AA and attains the level of AB like AA; and it is then regarded that Ima has returned to being Hochma, who is male, and therefore her NHY became actual NHY of the male, and they clothe in ZA in the discernment of the Mochin of Hochma that are in them. And this is what the ARI says, that Ima is called male at the time when her NHY are clothed in the Mochin of ZA — that is, at the time when he receives from her the Mochin of Haya, which are the discernment of Hochma of the thirty-two paths, and they are not revealed except through the MAN of ZA; and therefore they are called by his name, since Ima herself does not need them, as above in Part 14.
This too is the secret of what the ARI writes above (in this part, item 6), “that AVI emerge as one and dwell as one.” Whose meaning is that the NHY of AVI are always attached as one, and their coupling never ceases, and there is no room to speak at all of NHY of Ima that are particular to Ima alone. For at the time when AVI are in the Mochin of SAG, they are both the discernment of Bina, and then Ima is reckoned as Nukva, even though the NHY of Aba are included in her. And this is “emerge as one,” that is to say, that they go out together outside the Rosh of AA — that is, from the level of AB, which is male — and they have only Mochin of SAG, which is Nukva like Bina; and therefore, although the NHY of Aba are necessarily included in her as above, nevertheless her NHY are reckoned as Nukva. And this too is “dwell as one,” that is, at the time of the return of the Bina to the Rosh of AA, where she couples upon the Mazlin [flowings], as above in Part 14 — behold, then Ima too attains Mochin of AB, of the male, like Aba; and then her NHY are the discernment of the male, for the very NHY of Aba, which are called AB, are actually included in her, and the Yesod of Ima is reckoned as the Yesod of the male. So that whether they are in the Mochin of SAG, which are the discernment of Nukva, or in the Mochin of AB, which are the discernment of the male, they are found in a coupling that never ceases — in the secret of “this path abides in that trail.” And remember and understand this. (And see above, page 1068, item 122.)
And with this you will well understand why the ARI is so precise (above, in this part, item 156) in distinguishing between the Mochin of ZA and the Mochin of the Nukva. For he emphasizes there that the Mochin of the Nukva come out upon the Malchut of Ima, which is not included in her NHY that became Mochin for ZA. See there. For if the Mochin of the Nukva too had come out in the discernment of the NHY of Ima that became Mochin for ZA, the Nukva too would have been the discernment of the male like ZA, since they are drawn from the discernment of AB, of the male, as above; and then no discernment of coupling between them would have been relevant at all, for she would not need his bestowal in the least, since she would have the Mochin of AB just as he does, and there would then have been no difference at all between the NHY of the Nukva and the NHY of ZA.
However, it is not so; for the Mochin of the Nukva do not come out from those same discernments of NHY of Ima that are included in the Mochin of ZA, but only upon the discernment of the Malchut of Ima, which is not included in the aforementioned NHY of Ima — which Malchut is the discernment of Nukva, whose meaning is the discernment of the screen of the second restriction, called the Malchut of Ima, which is the discernment of the bottom Hey in the Einayim. Only, since the Malchut of Ima is found there in the Mochin of ZA as well, as written in the Inner Light there, therefore she is included in the Atara of Gevura of ZA, whereby, through the coupling that is made there inside the Rosh of ZA, Mochin of AB come out there for the sake of the Nukva. Study it there well. It turns out that of herself the Nukva has no Mochin of GAR, since she is not included in the Mochin of ZA — that is, in the NHY of the male of Ima — but only in the Malchut of Ima, from which discernment she has no Rosh at all; and her whole discernment of Mochin of GAR comes only out of the inclusion of the Malchut of Ima in the Atara of Gevura of ZA. And it follows from this that she receives from ZA and needs him, for without the aforementioned inclusion she would have had no existence of GAR whatsoever. And understand this well.
And with this you will understand why the ARI is precise in separating between the Mochin of the anterior, for which the Nukva needs ZA, and the Mochin of the posterior, at which time the Nukva does not need him. For at the time of the sawing, when the discernment of her Partzuf is built and she receives the Mochin through the clothing of the NHY of Ima within her, behold, she then has Mochin of the male, in the secret of “Ima ends in the male,” and she is not then reckoned as the discernment of Nukva at all, since she does not need him, and no coupling between them is relevant at all. But in the Mochin of the anterior, behold, she first returns to a point beneath the Yesod and receives, by way of the degree, Ibur, nursing and Mochin through ZA and not through the NHY of Ima; whose meaning is that she receives the Mochin only from the Malchut of Ima, which is not included in the clothing of the Mochin of ZA, and her whole discernment of GAR is only out of the inclusion of the Malchut of Ima in the Atara of Gevura of ZA. And she is now found to need always to be in a coupling with ZA, in order to receive the Mochin from the coupling that is made first through his Yesod, in the secret of Benjamin who is included in Joseph — that is, his Atara of Gevura, as above (in Part 14, item 76). And from there she attains GAR and not otherwise, and therefore she needs him. And this is the great difference between the Mochin of the posterior and the Mochin of the anterior. And remember this.
And one should not object that according to this the Mochin of the posterior are greater than the Mochin of the anterior; for in the Mochin of the posterior she has the GAR by force of the NHY of Ima, which are the very essence of the GAR, whereas in the Mochin of the anterior she has only an illumination of GAR, and moreover she must be in a coupling with ZA. However, the matter is that Mochin of Hochma cannot clothe in the internality of the Partzuf except by clothing in Hassadim, as is known; for this is the whole difference between the Bina and the ZON, that the Bina herself can receive Hochma without clothing in Hassadim, since she is of the very essence of Hochma, for all the GAR are reckoned as one; but ZON, which from their source are only the discernment of Hassadim that are drawn from Bina, as written above on page 5, the passage beginning “And the reason” — therefore they cannot receive Hochma without her clothing inside the Hassadim. And the discernment of the Hassadim, the Nukva cannot receive except by way of the degree from ZA. It turns out that the NHY of Ima that clothe in the Nukva avail her only for the discernment of the light of Hochma alone; and it turns out that at the time of her ascent to a level equal with ZA at the posterior, up to his Keter, she is then found lacking the light of Hassadim. And it follows from this that even the light of Hochma cannot illuminate in her in a complete clothing, because of the lack of the garment of Hassadim. And this is the secret of what the ARI wrote above, that the lights of BON are regarded as surrounding (above, item 179. See there). For these Mochin of the posterior, which come from BON, cannot clothe entirely in the Nukva, since they lack the garment of the light of Hassadim; and therefore the GAR of BON are reckoned for her as the discernment of surrounding light. And for this reason she could not stand in this state of an equal level with ZA at the posterior, and she returned to the point beneath the Yesod and came anew in the IYM of face to face; for after she receives from ZA she then has the light of Hassadim of MA, in which the illumination of Hochma clothes. And then she has the GAR in the discernment of clothing.
And in order that you may well understand this matter, I shall copy for you the language of the ARI (in Shaar HaKavanot, on Yom Kippur, discourse 3), and these are his words: “It is impossible for the light of Ein Sof [infinity] to expand and clothe in any one of the ten Sefirot until the light of Hochma first clothes in them; and then the light of Ein Sof clothes inside the Hochma and expands inside the Sefira. And this is the secret of ‘You have made them all in wisdom.’ And in like manner, none of the VAK — HGT NHY — can have the light of Ein Sof clothe in it unless the light of Hesed first clothes in them. And this is the secret of ‘By day the Lord will command His mercy.’ For the Hesed is called day, the day that comprises all six days, which are VAK. And it turns out that at first the light of Hesed expands inside the six lower Sefirot of Atzilut, and inside the Hesed the light of Hochma clothes, and inside the Hochma the light of Ein Sof clothes. But the Bina — the light of Ein Sof does not clothe within her except through the Hochma alone. And this is the general way of all the ten Sefirot of Atzilut, and in like manner it is in all the particulars.” End of quote. He means to say that even the ZAT of the particulars of the GAR likewise need the garment of Hassadim. Study it there well in all that follows.
Behold, it is clarified from the words of the ARI that at the time when Bina returns to the Rosh of AA and receives Hochma, she is regarded there as light of Hochma alone; and inside the light of Hochma the light of Ein Sof clothes in her. But the VAK, which are ZON, are obliged to receive the light of Hesed first, which becomes a garment for the light of Hochma, in the secret of “By day the Lord will command”; and then the light of Ein Sof clothes inside the Hochma. Study it there well. And this is the reason that the Nukva cannot be in this state at the posterior of ZA, even though she has there the NHY of the male of Ima; for there is in these NHY only light of Hochma, and this light needs a garment of Hassadim, and since it is impossible for her to receive Hassadim except by way of the degree from ZA her husband, she therefore returned and diminished herself to the discernment of a point beneath the Yesod, in order to come anew in the IYM of face to face. As above.