Partie 16 · Chapitre 247

Le texte du Ari

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And behold, the impurity that is in Atzilut is called the Klipa of pure Atzilut. And likewise the impurity of Beriah is called the Klipa of pure Beriah. And likewise in Yetzirah, and likewise in Assiyah. And indeed, whether these Klipot that are in each world surround the world, or whether they are below, between each world and the other — this will be explained elsewhere. However, it is certain that they are in one dwelling place together: the Klipot of Atzilut sit in the world of Atzilut, and likewise Beriah, etc., and they are aspects of good and evil.

Lumière intérieure

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1The impurity that is in Atzilut is called the shell of the pure Atzilut etc., the shells of Atzilut sit in the world of Atzilut etc. And one must understand these matters: surely in Atzilut it is written, “No evil shall dwell with You”; and furthermore, from where is there a shell in Atzilut, when surely the shells were made only from the kings who descended to the place of death, which is below the Parsa, in BYA, and not in Atzilut whatsoever, as is known? And behold, we have already dealt with this above, page 2016, the passage beginning “One more change.” And it was explained there that at the time of the breaking of the vessels there was no root at all for the shells in Atzilut, but rather, this came about with the sin of Adam HaRishon, because before the sin ZA and the Nukva were already in the place of the GAR of Atzilut, which are AA and AVI. And by reason of the sin, the NHY of vessels and the GAR of lights were lost again, and they came to the discernment of VAK and a point; and these posterior vessels, called TNHY, which fell again from ZON, have two sides in them: for on one side they belong to BYA, since everything that is sorted into ZON comes from BYA, as is known, and therefore they are obliged to fall back to BYA, to the place of death and the shells from which they came. And on the second side, since ZON were already in the place of the GAR of Atzilut, their posteriors do not fall except one degree below, that is, to the place of ZON of Atzilut, like the posterior of AVI at the time of the breaking of the vessels; and from this side they are not regarded as shells, for they do not go outside of Atzilut at all, but only fall from the place where they were, that is, from the place that is from the Chazeh [chest] and above of AA, and descend to the place that is from the Chazeh and below of AA, but they are still found in Atzilut.
And therefore there are shells opposite the world of Atzilut as well, which are from the posterior vessels of ZON that are in the place of AVI; however, they are not in the world of Atzilut itself but beneath the Parsa, in the world of Beria. Rather, only the first discernment of these posterior vessels — that is, from the side that they are related to the posterior of AVI and AA — are truly in one dwelling place with ZON of Atzilut, but there they are not shells whatsoever; rather, they are sweetened there in the holiness of Atzilut, except that they are regarded as discernments of a root for these posteriors of ZON that are beneath the Parsa, since after all they are of one lineage, and therefore they suck there enough for their vitality, in the secret of “and His kingdom rules over all,” as is written in Etz Chaim, Gate 48, Chapter 2, that the males suck by day in secret, and the females by night. See there. However, they are not in one dwelling place with ZON of Atzilut.
Whereas the posteriors that fell from the Partzufim of BYA had no root at all left in Atzilut, and all of them fell to BYA, for the anterior vessels that remained after the sin from BYA became the Partzufim of BYA of holiness, and the posterior vessels of each one became the discernment of the Partzufim of BYA of impurity, each one opposite the anterior discernment that is related to it.
2Around the world, or they are below, between each world and the other — this will be explained elsewhere. Behold, in Etz Chaim, Gate 43, Chapter 3 he brings these two explanations: for at first he explained that the shells surround and clothe the Nukva of the Partzufim of straightness, and they are found between the surrounding lights of straightness of the Nukva and the inner vessels of her straightness. And the second explanation says there that the wicked Adam does not surround the Nukva of holiness, but is separate from her and stands behind the Adam of holiness — that is, beneath him, for “behind him” means the same as “beneath him.” See there. However, he did not explain or decide there at all which explanation is the principal one.
However, both these and those are the words of the living God, for both are true, and this is the rule: the place of the shells in each and every world is in the darkest place in that world; and therefore they are found after the Sium of all the inner and outer vessels of the Partzuf of Malchut of that world, up to the last inner circle of the surrounding lights of straightness of that world, where the Sium of all the surrounding lights is. And there is the darkest place, for it is distant from the inner lights that are in the Nukva of that world, and likewise it is the most distant from the discernment of the surrounding vessels of that world. But in the matter of the Sium of every Partzuf, two places are to be discerned: first is the Sium of the feet, which is below the entire Partzuf; and second is the discernment of the Sium of the Malchuts at the sides along its whole level. For just as the Malchut concludes below, in general, for the whole Partzuf, so she concludes, in particular, each and every Sefira of the level of the Partzuf, which is the secret of the ten Sefirot of thickness from within outward, called brain, bones, sinews, flesh and skin, which are found in each and every Sefira from the Rosh [head] of the Partzuf to its end, for the skin is regarded as surrounding and concluding the Partzuf from all its sides, like the toes, which conclude in general below. And the whole discernment of the skin, from its Rosh to the Sium of its feet, is the discernment of the Malchut that concludes the Partzuf in all its circumference.
And therefore, from the discernment of the Sium of the generality of the Partzuf, the place of the shells is regarded as beneath the Partzuf. However, from the discernment of the Sium that is around the Partzuf, along the whole length of its level, a place for the shells is regarded as behind the skin of the Partzuf, surrounding it from all its sides.

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