Parte 9 · Capítulo 67

O texto do Ari

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Rather, the matter is thus: these lights that must come out to build her first all rise within the Guf [body] of ZA [Zeir Anpin], from the Yesod in him up to the place of the Chazeh [chest]. There, the Atara [crown] of Gevura, called Botzina de Kardinuta [the hardened candle], which is the portion of the lights of Malchut, makes an orifice and pierces and comes outside through that orifice to the back of the Chazeh. Then all the lights the Nukva [female] needs come out through there, in the secret of an ascent from below upward, as mentioned. Afterwards they return and descend and enter the Guf of the Nukva by way of descent from above downward, little by little — in the way the Mochin [minds] of ZA enter within him little by little, and they are in the discernment of a Tzelem [image], as is known. So too the Nukva: her lights are made into one Tzelem and enter within her until the completion of twelve years and one day, and some of them remain in the secret of surrounding Light, in the discernments of the Lamed-Mem of Tzelem, upon their heads, exactly after the likeness of ZA. And the duration of the ascent of these lights, their going outside, and their descent into her, is twelve years and one day.

Luz Interior

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Este comentário ainda não foi associado a itens específicos — as notas aparecem na ordem de leitura, e o número ao lado de cada uma conta as próprias notas, não os itens do texto do Ari.

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1Butzina de Kardinuta [the lamp of darkness], which is the portion of the lights of Malchut, makes an orifice, pierces, and comes out through that orifice: The explanation is that, through the ascent of NHY to HGT of ZA at the time of the Ibur, the discernment of the bottom Hey that was attached to the Atara of ZA ascended and was included within the Tifferet of ZA, as above. Now this inclusion within the Tifferet is called by the name Butzina de Kardinuta — that is, the discernment of the darkness of the power of restriction in the bottom Hey, which brings about the end of every illumination, and the end of the light is darkness. And it is known that there is indeed there a coupling by striking with the upper light, which raises returning light and clothes the upper light. This is called, in the Zohar, that the Butzina de Kardinuta strikes, and through its striking it raises light, as above. Hence, in respect of the returning light that it raises, it is called Butzina, which means a lamp; and in respect of the ending that the power of restriction brings about upon the lights, it is called Kardinuta, which means darkness, or the hardness in it that keeps it from passing the direct light straight through it and downward. And the matter of the coupling by striking has already been explained well in the first Parts.
Now the place of the Butzina de Kardinuta that ascended in the Tifferet is not throughout the whole Tifferet, but only from the Chazeh downward — that is, at the place of the ending of the Yesod of Ima that clothes within ZA, as above, since the power of restriction cannot ascend above, to the place where the screen of the Yesod of Ima is, whose rule there is to reject Hochma, by force of “for He desires mercy,” and the matter of the screen and restriction can have no effect at all in the place of her rule.
This is the meaning of “the place of the Chazeh, and there the Atara of Gevura, called Butzina de Kardinuta, which is the portion of the lights of Malchut” — that is, as explained, that the discernment of the Atara, which is the Malchut that ascended there at the place of the Chazeh, is the Butzina de Kardinuta. And this is the meaning of “and it makes an orifice and pierces and comes outside through that orifice to the back of the Chazeh” — that is, as explained, that the place of the coupling is made there in the manner it was in phase one of ZA, where the place of the coupling is called an orifice, since it receives from the one above and bestows through there to the one below, and the light bestowed through it becomes restricted to the measure of the orifice — that is, by the power of the coarseness in it, which measures and sets the allotment for the measure of the influence bestowed through it, as is known. And on this account it is called an orifice, or a Peh — that is, to distinguish between the bestowal of GAR and the bestowal of VAK, for in the bestowal of GAR it is called Peh, and in the bestowal of ZAT it is called an orifice.

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