Partie 16 · Chapitre 125

Le texte du Ari

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However, through what he sinned, these souls too were flawed, as mentioned above, and there remained in them no illumination except the measure of illumination that was in the aspect of the last Malchuyot of the souls before he sinned. Hence these Ketarim that remained in him have no illumination but the measure of the illumination of the Malchuyot that was at first, before the sin. Therefore it is called the "Nefesh of Adam" — for Malchut is called Nefesh — understand this. And it follows that all the Ketarim remained in him, even the last Keter of them all, which is the Keter of the Sefira of Malchut in the Nukva of Assiya. The general rule that emerges is that all the souls that were included in Adam HaRishon — which are in the ten aforementioned Partzufim, from Zeir of Beria to the Nukva of Assiya — were divided into three aspects, as follows. The first aspect, the highest of all, is called Zihara Ila'a, which was taken from Adam HaRishon; the Klipot did not rule over it at all, God forbid, but it departed from him through the sin that he sinned, and he did not merit it until Chanoch, who is Metatron, came and took it, as is explained by us in Parashat Kedoshim, in the Sitrei Torah, page 83, side B — see there. And it is the aspect of the lights called Yechida, Chaya, Neshama, and Ruach, which are in the Ketarim of each and every Sefira of the ten Sefirot, in each and every Partzuf of the ten aforementioned Partzufim.

Lumière intérieure

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1The Ketarim that remained in him have no illumination but the measure of the illumination of the Malchuyot that was in them at first, before the sin etc. Understand this. And behold, certainly one must understand this: why, in the discernment of the vessels, there remained of him the vessel of Keter, which is the most praiseworthy in him, whereas in the discernment of the lights there remained of him only the light of Nefesh, which is the most inferior in him. Indeed, the reason is the inverse relation that is always discerned between vessels and lights: for with the vessels it is always found that the upper ones grow first, and the opposite with the lights, where it is always found that the lower ones enter first, as is known. And therefore, when nothing remained in Adam HaRishon except the vessel of Keter, there remained in him nothing except the lowest light, which is the light of Nefesh, regarded as the light of Malchut. For so too are the Partzufim of BYA regarded: in the discernment of the vessels there remain in them the upper vessels, which are HBD HGT down to the Chazeh [chest], but in the discernment of the lights there is in them only VAK [six ends], for the light of Ruach clothes in the vessels of HBD, and the light of Nefesh in the vessels of HGT. And in the same manner it is with ZA and Nukva: in the discernment of the vessels there remained in him the upper ones, which are HBD HGT, but in the discernment of the lights there is in him only Ruach and Nefesh; and likewise the Nukva of ZA, for in the discernment of the vessels the Keter in her remained, but in the discernment of the lights there is in her only the light of Malchut alone, that is, the light of Nefesh.
2The general rule that emerges is that all the souls were divided into three discernments etc. These are: the Zihara Ila’a, which departed from him by reason of the sin and returned to its root. The second discernment is the point of the Chazeh [chest] of the Partzufim of BYA, where the root of the soul of Adam HaRishon is, which is called his vessel of Keter together with the light of Nefesh; since, being an anterior vessel, the shells did not rule over it, it therefore remained in him, as above, in the adjacent item. The third discernment is his nine lower ones, which are originally the discernment of the posteriors; in them was the matter of the serpent, who cast filth into them, and they all fell into the shells, as all this was written above at length. Study it there well.
And we thus learn that before the sin the soul of Adam HaRishon included twelve Partzufim, which are: AVI and ZON of Beria, AVI and ZON of Yetzira, and AVI and ZON of Assiya. And through the eating of the Tree of Knowledge — which means that he caused contact and a grip for the serpent in the upper Yesod, called posterior — the Zihara Ila’a immediately flew away from him, which is the secret of the upper Partzuf of the twelve Partzufim, called Aba; and it includes all the light that is in the soul of Adam HaRishon, except for the light of Nefesh that remained in him, that is, a small measure of vitality, so that he would be fit to repent. And in Aba there is no discernment of a vessel at all, and it is regarded so because the whole of it departed and rose to its root.
And the sparks and the vessels of the eleven Partzufim fell into the shells, that is, from Ima of Beria and below, as above. And all the vessels of his Ketarim — called the Challah of the world — whose root is in the point of the Chazeh in the Partzufim of BYA, as above, all of them remained in him in order to clothe the light of Nefesh that remained in him, as above — except for the Ketarim in the two upper Partzufim, which are AVI of Beria, of which no root remained in him, neither in light nor in vessel, for the reason explained above; see there. And Moses merited these, for after he sorted the nine lower ones of the Bina of Adam HaRishon that had dropped from him, he merited also the vessels of the Ketarim of AVI, as the ARI writes, that this is the secret of “Moses merited Bina.” And see Beit Sha’ar LaKavanot (item 129, and in Or Pashut, the passage beginning “And through sin,” and you will understand these matters even better).

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