Parte 11 · Capítulo 43
O texto do Ari
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- And it is found that what remains to ZA is only three Sefirot, which are: a third of Tifferet, Netzah, and Yesod. For although he also takes the two upper joints of the Hod, it was already clarified that the whole Hod is called by the name of Malchut. And it is found that ZA takes only three Sefirot, and the Nukva takes one Sefira, and she is a fourth to him, in the secret of “a fourth of a Hin” and the letter Dalet in the Name HaVaYaH, as is written in its place. And behold, now ZA is only three measures, and the Nukva is a fourth to him, and this is during the three days of absorption.
Luz Interior
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One should further know that the discernments of the Sefirot of ZA during the days of the fetus still have no name of their own, such that it would be possible to engage with them from the discernment of ZA’s own self, for the meaning of Ibur is the matter of the inclusion of ZA in the Sefirot and couplings of his upper one, namely AA and AVI, which become roots for him, according to which all the matters in the building of his Partzuf expand after his birth. And here the ARI explains the roots of ZA from what he takes from the Sefirot of AA, from whom he takes the main building of his Partzuf, and further on it will be explained also what he takes from AVI.
And you already know that ZA has only six vessels, which are HGT NHY, and they themselves are his ten Sefirot, for the discernments of KHB are called in him HGT, and his own discernment is Netzah, and the Malchut in him is called Hod. And the value of these HGT NH is like the KHB ZON that are reckoned in the upper Partzufim, in the GAR of Atzilut and in AK. And this is in the discernment of root one of ZA in the relation of the direct light, and from this root the discernment of his vessels is drawn. And he likewise has root two, drawn from the clothing of the lights in the vessels, whose root one is in the AB of AK, namely the second expansion of AK, where there were ten departures and ten entries, and there all the Sefirot received the discernment of the imprint of the expansion of the self in the vessels. And it is known that there was the exchange of lights there, namely because the light of Keter did not clothe in this second expansion of AK, so the light of Hochma clothed in the vessel of Keter, and the light of Bina in the vessel of Hochma, and the light of ZA, which is Hesed, clothed in the vessel of Bina, and so on, until the light of Malchut clothed in the vessel of Yesod. From this side the vessel of Malchut remained without light, but there was there a discernment of coupling of male and female in the vessel of Bina, and they gave birth to a new discernment of Hey, which divided into Dalet and Vav, namely likewise into male and female, and the Vav, which is the male, descended to the Yesod, and the Dalet, which is the female, descended to the Malchut, as all this is explained at length in Part 5, page 324, the passage beginning “Two Distances,” study it there well.
And behold, from this root of AB of AK, all the Sefirot of ZA are drawn in the relation of the discernment of the clothing of the lights in his vessels. And therefore it is regarded that ZA ascended from the discernment of Netzah, and became the discernment of Tifferet, namely by reason of the exchange of the lights. And it is found that the Tifferet, in the relation of the direct light, is the discernment of Bina of Hassadim, and in the relation of the clothing of the lights in it, it is ZA himself. And just as in the GAR of AB, the light of Hesed of the ZAT ascended and clothed in the vessel of Bina, so too in the ZAT themselves, which are HGT NH, the light of Netzah likewise ascended and clothed in the vessel of Tifferet. And therefore the essence of ZA is Tifferet, and it includes all the ZAT, since it is the discernment of the essence of his point, namely ZA of ZA, and the rest of the discernments in him are from others — just as with Keter, whose essential discernment is Keter of Keter, and the nine Sefirot in it are from the inclusion of the rest of the Sefirot, and just as with Hochma, whose essential discernment is Hochma of Hochma, and so on — so too with ZA, his essential discernment is ZA of ZA, and the rest of the Sefirot are from the inclusion that he takes from the upper and lower ones. One should, however, remember here two discernments: for in the relation of the root of the direct light, which is the Partzuf of the Keter of AK before the lights were exchanged, it is the Sefira of Netzah, and Netzah is regarded as including all the VAK of ZA, by reason of it being the discernment of ZA of ZA. And in the relation of the root of the clothing, which began only in the Partzuf AB of AK, it is the Sefira of Tifferet, and Tifferet is regarded as including all the Sefirot, which is because the light of Netzah ascended to the vessel of Tifferet. And remember this.
You also know that the root of ZA is drawn from the discernment of Vav and a dot which the Yesod of the Partzuf of the Keter of AK bestowed to AVI of Nekudim, for after the ascent of bottom Hey in Nikvey Einayim in the second restriction, which brought out all the AHP of RTS [Rosh-Toch-Sof] outside the degree — the AHP of Rosh went out to Toch, and the AHP of Toch went out to the discernment of Sof, and the AHP of Sof went out to BYA, which are the two lower thirds of NHY of AK, as is known — behold, then NHY of AK ascended as MAN [Mayin Nukvin] to the upper AB SAG, through whose coupling a new light emerged that breached the Parsa, namely that it nullified the second restriction, and through this it returned the two lower thirds of NH belonging to it from BYA to Atzilut, as explained in the previous parts. And these are the discernment of Vav and a dot, where the Vav is the bottom third of Netzah, and the dot is the bottom third of Hod, and after the Yesod of AK bestowed them to the mouth of the Rosh of AVI, and they were included in their coupling, all the Gadlut of the ZAT of Nekudim emerged over them, as is known. And behold, after the breaking of the vessels, all the ZAT returned to BYA, as they were before the new light that breached the Parsa raised them, and in relation to AK they are all regarded only as the discernment of the two lower thirds of his NHY, called Vav and a dot, in such a way that these two lower thirds of NH of AK, which now, after the breaking of the vessels, fell a second time to BYA, are the essential root of ZON, around which the corrections of Atzilut revolve. And now we shall explain the ARI’s words here.
And it was already explained in the previous part, that here too the coupling of AB SAG that breached the Parsa beneath Atzilut preceded, and the two lower thirds of Atik, which include all the ZAT of Nekudim, ascended together with them to Atzilut, and Atik and AA became one Partzuf, and therefore NHY of AA ascended to the discernment of NHY of Atik, which stand in the place of his HGT, and then the Yesod of AA bestowed the Vav and dot that it raised from BYA, namely the two lower thirds of NH of the Partzuf of the Keter of AK, which the Atik of Atzilut clothes from the Tabur downward and takes its place, as explained in the previous part.
And this is what he says: “The Malchut, the Nukva of ZA, takes the bottom joint of the Hod of Arich, etc., and it is found that all that remains to ZA is only three Sefirot, which are a third of Tifferet, Netzah, and Yesod.” Meaning: for the essence of ZA, from the discernment of the Partzuf of the Keter of AK, and likewise from the discernment of the Keter of Atzilut, is Netzah, and it includes all his VAK, since it is the essence of his point, namely ZA of ZA. So Netzah suffices for all his VAK. And the Malchut of ZA is the discernment of the bottom third of Hod, which is the secret of the dot, for the bottom third of Netzah is the Vav, and the third of Hod is the dot, so the discernment of the Malchut of ZA is only the bottom third of the Hod of the Partzuf of the Keter of Atzilut. And behold, all this is discernments of ZA himself, from what is rooted in the NH of AA. However, what is spoken of here is also from the discernment of the correction, from what he receives from AA in the three days of absorption, in the secret of the coupling of his Yesod and Atara [crown], within the Yesodot of AVI. And therefore one should also consider here what he receives from the middle line of AA, which is the essence of all his correction from the discernment of the coupling of AA upon the Vav and dot that corrects them — this is the discernment below his Tabur, which are Tifferet and Yesod, as will be explained below. And therefore it is regarded that ZA takes three Sefirot: two from the discernment of the coupling, which are Tifferet and Yesod, and one his own point, which is the bottom third of Netzah. And the Nukva of his body is a fourth to him, taking the bottom third of Hod, as explained. And this is the first correction that ZA receives in the days of his Ibur, called the three days of absorption, which is the discernment of Nefesh of Nefesh alone, or the discernment of the Assiya of the fetus.