Partie 15 · Chapitre 61

Le texte du Ari

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And this is a great rule with which you will understand everything: that always the second Partzuf is the upper half, as mentioned elsewhere. And since ZA, in the secret of the Ibur, was half a measure, she too was half a measure, for he is VAK, (and remained) and became three; and she is the seventh point, which is like the measure of his Yesod, the smallest of them all, which has only two joints (Perakin).

Lumière intérieure

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1A great rule with which you will understand everything: that always the second Partzuf is the upper half. The matter of this rule was made at the time of the second restriction of AK, when the bottom Hey, which is phase four, rose into the Nikvey Einayim, which are the discernment of the first Hey, as the ARI wrote above (page 432, item 44); so that there was made in the Einayim the discernment of the last Hey and the discernment of the first Hey. That is to say, that every degree was divided into two halves: into GE [Galgalta ve Einayim] and AHP. For since the bottom Hey rose to the Einayim, it follows that the upper degree ends there, and there is nothing in the upper degree except Keter and Hochma alone, while Bina and ZA and the Nukva went out to the lower degree, as the ARI wrote there, that the last Hey is found in the Einayim and the YHV [Yod-Hey-Vav] in the AHP — that is, that the AHP became a new degree, in the discernment of YHV. Study it there well. And it follows from this that every lower degree inherited half of the degree above it, both in the particular degrees of the Partzuf itself and in the upper and the lower of the Partzufim: for the AHP of the Rosh [head] of every Partzuf descended and became the discernment of its Guf [body], and therefore the Guf of every Partzuf is regarded as half the degree of the Rosh. And likewise the lower Partzuf has within it half the degree of the upper, namely the AHP of the upper that came into the possession of the lower, as explained. And because of this we have the rule that every lower one is half of the upper — that is, that if the lower one has half the measure of the upper Partzuf, it is already in wholeness like its upper, since the upper too has no more than half of its own upper.
So that AA of Atzilut, if it has the measure of the Guf of Atik, which is half of its Partzuf relative to its Rosh, then AA is already in its wholeness like Atik, for it has ten Sefirot of RTS [Rosh-Toch-Sof] in the wholeness of its own value. And likewise AVI: if they have come to clothe the Guf of AA from its throat downward, they have RTS in wholeness in their own value like AA, and so on in this way. And ZA is regarded as being fundamentally only the discernment of VAK [six ends], namely half the degree of YESHSUT, for he then has in his possession the AHP of YESHSUT. So too the Nukva is regarded, at the time when she has the NHY of ZA, as being then in wholeness like ZA — that is, that she has ten Sefirot in the wholeness that belongs to her own value, like the ten Sefirot of the VAK of ZA in their own value; for half the measure of ZA suffices for the whole measure of the Nukva, just as half the measure of YESHSUT suffices for the whole measure of ZA, and likewise half the measure of AVI for the whole measure of YESHSUT, and half the measure of AA for AVI, and so on upward.
And this is what he says, “And since ZA, in the secret of the Ibur [impregnation], was half a measure, she too was half a measure, etc., like the measure of the Yesod, which has only two joints.” For the whole measure of ZA, from the discernment of his permanence, is only HGT NHY, six vessels. It follows that in the Ibur, which is only NHY, three included in three, he has only half his measure, and therefore the Nukva too has then only half of the measure of the Ibur; for every Sefira of the ten Sefirot of the Ibur of ZA has three joints, which are the discernment of Rosh, Toch and Sof of that Sefira — except for his Yesod, which has only two joints, which are the discernment of Toch and Sof, and it lacks a Rosh relative to the rest of the Sefirot of the Ibur of ZA. And it is known that Toch and Sof are the discernment of Guf, and it was explained above that every Guf is half of the Rosh. It follows that since the Nukva was grown in the Ibur only to the measure of the Yesod, she has only half the measure of the Ibur, for she does not have the discernment of the Rosh of the Ibur, as all the ten Sefirot of the Ibur have, but only the discernment of Guf without a Rosh, like the measure of the Yesod among them.
And this is what he says above in item 60, and here in item 69, “that when the face comes, which is the Gadlut [greatness/adulthood] of ZA, he grew her from his posterior into a complete Partzuf, down to opposite the Chazeh [chest], which is half his measure, and behold she was completed like him.” That is to say, that after the Nukva is grown to half the measure of ZA of his measure of permanence, namely down to his Chazeh, and she clothes his NHY, then she was completed like him — that is, that she has there the discernment of the two Partzufim HGT NHY, as ZA has at the time of his nursing. And although she does not clothe his HGT but only his NHY, nevertheless the NHY, which is half the Partzuf of the VAK of ZA, suffices for a complete Partzuf of the VAK of the Nukva, for half a measure of the upper is a whole measure for the lower, as explained. However, before ZA attains his Partzuf of Gadlut, he cannot bestow upon the separated Nukva, as is written below.

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