Parte 12 · Capítulo 21

O texto do Ari

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And behold, the drop of whiteness is the rennet that curdles the milk, so that it congeals and becomes cheese. And likewise here: from the redness in the female, which is curdled by the drop of whiteness of the male, the fetus is formed. For this reason Bina is the one that forms the fetus. And it is the vowel Tzere, as is known. And every aspect of the flesh and blood in the fetus is made from the redness, and it is from the clarifications that are clarified from the seven kings, who reigned in the land of Edom, which are the aspect of judgments and redness; and all this is clarified in the months of the Ibur. And behold, there remain aspects that cannot be clarified because of the abundance of dross in them, and those dross go out at the time of birth, in the secret of the blood of birth. And this is the secret that the little one is called firmament after he is born; and then the turbidity of the turbid waters separates from him, etc., as mentioned.

Luz Interior

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1The drop of whiteness is the rennet that curdles the milk, so that it congeals and becomes cheese: Meaning, just as the rennet clarifies the food that is in the milk, and curdles it — whereby the waste in the milk is pushed outward, which is the whey — so does the drop of the Yesod of Aba clarify the food within the MAN of ZA, and curdles it in the secret of the firmament, until the waste is pushed away from it and comes out. And therefore it is reckoned that the principal substance of the fetus comes through Aba, for were it not for the aforementioned power of congealing that is in Aba, there would be no possibility at all of sorting the MAN of ZA that rose from within the shells that are in BYA, which were there in breaking and scattering, as is known; but through the aforementioned power of congealing in the drop of the Yesod of Aba, all the holiness within the MAN of ZA is gathered, and becomes one substance in the phase of Atzilut.
And the reason for the matter is that every phase receives from the phase opposite it in the world above it; and therefore the Yesod of Aba, who is AB of the world of Atzilut, receives from the phase opposite it in AK, that is, from the Yesod of the Partzuf AB of AK. And for this reason the Yesod of Aba is reckoned to the phase of “short and long,” meaning that all the smallness and restriction that is in him is only from the phase of Hassadim, called “short,” but not from Hochma, and therefore he is called “long,” which indicates the light of Hochma that is never lacking there. And therefore his illumination is called congealing, alluding to the restriction of the Hassadim within him, in the secret of “light of preciousness and congealing.” And this is the opposite of the Yesod of Ima, who is broad in Hassadim and never lacking them; only that she is “short,” that is, restricted from the light of Hochma, for the restriction of Hochma is called “short.” And therefore her illumination is called by the name “fire of the Gevurot and heat,” which is the opposite of the phase of congealing. For heat indicates the restriction of Hochma and the presence of Hassadim, while congealing and coldness indicate the restriction of Hassadim and the presence of Hochma. And in order to grasp the root of the matter, you must look above, on page 828, item 28.
And therefore the drop of whiteness that comes from the Yesod of Aba illuminates in the fetus his principal vitality, which is the illumination of Hochma within him, whereby he gathers and joins the holiness within the MAN of ZA, and gives them the principal vitality, called the substance of Atzilut, called the twenty-two letters, which is the whole entirety. This is reckoned like the rennet that gathers all the food in the milk and curdles it into one body, while Ima adds to it only the form within it, that is, the redness within it — meaning the phase of the screen and the coarseness drawn from the Yesod of Ima, from the phase of the fire of the Gevurot within her, as above in the secret of “short and broad.” And from these Gevurot the flesh and blood within him are also drawn. And they are called by the name of the five double letters, MaNTzePaCh, which add nothing at all to the twenty-two letters, except that they complete the combinations of the words. So too the illumination of the Yesod of Ima gives the fetus the power of the screen and the coarseness that bound and complete every limb of the fetus, whereby they acquire their intended form. And you already know the secret of the illumination of the five Gevurot, which is the secret of the bond of the second restriction, which binds all the ten Sefirot of ZA, and prepares him to receive all his Mochin, as we have elaborated on this in the previous parts.
2The redness of the female is curdled by the drop of whiteness of the male: It was already clarified in the adjacent item, the matter of the redness of the female, that it is from the illumination of the fire of the Gevurot in the Yesod of Ima, whose phase is “short and broad” — see there — meaning that she is lacking Hochma and full of Hassadim. And since she is lacking Hochma, her illumination too is found to be in need of the sortings of Aba, that is, that his illumination shine upon her Gevurot, and blend them by the power of the congealing that is in the Yesod of Aba, as above in the adjacent item. In such a way that it is impossible for the Gevurot within her to join the fetus, except in that measure by which the illumination of Yesod congeals them in the illumination of Hochma within it. And those parts of the Gevurot that cannot receive the illumination of the Yesod of Aba do not join the fetus, but remain in the phase of blood, and are reckoned as dross.

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