Parte 12 · Capítulo 288

O texto do Ari

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And the matter is — know that the Name of Havayah has four fillings, which are: AV (72), SaG (63), MA (45), and BaN (52). And each one is an aspect of 72. For also the Name SaG, with the ten letters of the filling, is 73. And likewise the Name MA, with the count of its four simple letters, which are twenty-six, together with MA — behold, 71; and with the extra Aleph that is in the Name SaG, which made it 73, there are 72. And the Name BaN, in its aspect of its posteriors, which is: Yud, Yud-Hei, Yud-Hei-Vav, Yud-Hei-Vav-Hei, is 72. Behold, they are three times 72, in their joining with other counts, as mentioned.

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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1 Three times AB (72), in their joining with other counts: For to the Name SAG (63), the ten letters of its filling join; and to the Name MA (45), the count of its simple letters joins; and to the Name BON (52), the count of its posteriors joins — for it is only at the time of the joining of these counts that they attain the discernment of AB. Here the ARI returns to explain the matter of the difference between the abundance of the milk of the right breast and the abundance of the milk of the left breast, which he explained above from the discernment of the pipe, as above in the adjacent item; and here he explains it from the discernment of AB and 216, which is in the secret of the second Ibur [impregnation] that comes with the completion of the two years of nursing, for AB and 216 are the letters of Ibur, as is known.
And the matter is: as long as there is nothing in the Partzuf besides the light of Ruach — for then the light of Ruach clothes in the vessels of HBD, and the light of Nefesh in the vessels of HGT — then the illumination of AB cannot expand in it, even in the Gadlut that comes after the second Ibur, as above in the secret of the milk drawn from the left breast, see there. For Bina has not yet stopped her posteriors that block the light of Hochma, as above. And therefore Bina and ZON then receive from AB a sealed illumination in the discernment of Gevura and the blockage that is in the NHY of AB, which shines to them from the discernment of its Yesod without a coupling with the NHY of Ima, and then Bina, ZA and Nukva are also blocked from the light of Hassadim.
And the explanation of the matter: you already know that the Yesod of Aba is narrow and long, meaning that it is narrow in the illumination of Hassadim and long in the illumination of Hochma, as is known. And therefore the lower ones cannot receive from it even the illumination of Hochma that is in it, for they are blocked from Hassadim. And the light of Hochma is not received in a Partzuf except by means of the garment of the light of Hassadim. And therefore, as long as there is no coupling of AVI face to face, in which the discernment of narrow and long of Aba becomes one with the discernment of wide and short of Ima, then the illumination from the Yesod of Aba comes out complete — both of Hochma, from its own discernment, and of the light of Hassadim, from the discernment of the widening in the NHY of Ima, which is by force of its union with the Yesod of Ima. And as long as they are not face to face, but rather face to back — for Ima has not yet stopped her posteriors and does not couple with him — it follows that the illumination of the Yesod of Aba blocks the lower ones by its illumination in them, namely Bina and ZON, for they empty out even of the light of Hassadim, for the discernment of the narrowness of the Yesod of Aba blocks them, as above.
And when Bina and ZON receive the illumination of AB in the state of face to back, as above, which blocks them from Hassadim, they are called by the name 216, which is three times AB — AB of Bina, AB of ZA, and AB of Nukva — for then they are blocked from Hassadim and the power of Gevura dwells upon them. And this is the hint, that 216 is in the gematria of Reiya [sight] and in the gematria of Gevura. For the illumination of AB is called Reiya, which is Hochma called Einayim; and since they block them from Hassadim as above, it is therefore in the gematria of Gevura.
And this is why the counts are added onto SAG, MA, BON, so as to hint at the number AB upon them. For Bina and ZON, when they are in their order — that SAG bestows upon them only the light of Hassadim that is in it alone, without the illumination of Hochma — Bina is called by the name SAG, ZA by the name MA, and Nukva by the name BON, as is known. However, when the illumination of the NHY of AB grows stronger to shine in them before the coupling with the NHY of Ima, then the coupling in SAG stops, so that it can no longer bestow the illumination of Hassadim that is in it; and it is found that at that time it remains only with its ten letters, without their count. For Malchut, with the screen and the coarseness in her, which raise reflected light at the time of the coupling, are called by the name count, as is known; and now, since by force of the illumination of AB the coupling of Hassadim from Bina stops, SAG becomes lacking its count, and remains only in the number of ten letters. And this is the hint that SAG and ten letters amount to 73, meaning — at the time when SAG stops the coupling of Hassadim within it, and its ten letters are revealed in it without a coupling — this is because it then receives the aforementioned illumination of AB, which with the Kolel [inclusive count] amounts to 73. Thus, the number of ten letters now added in SAG shows the stopping of its illumination of Hassadim.
And then ZA remains completely empty, without light, and nothing remains but the discernment of the root that is in him, which is HaVaYaH without any filling, hinting at the light of Nefesh in the vessel of Keter, for the discernment of Ruach is not in him, because of the stopping of the coupling of Hassadim in SAG, as above. And this is the hint, that MA and 26 amount to 71, meaning — at the time the illumination of AB is revealed in ZA, who is MA, then the filling of Alfin, which is the light of Hassadim, disappears from him, and only the simple HaVaYaH remains, which is in the gematria of 26. Thus the addition of the gematria 26 comes from the power of the illumination of AB to him, and shows the stopping of the illumination of Hassadim that is in him.
And the Nukva of ZA, who is BON, then descends completely to the discernment of posteriors, for the beginning of the building of the Nukva of ZA begins after the Gadlut of MA, which is ZA; and when ZA returns to his Katnut, the Nukva returns to the discernment of posteriors, as is known. And this is the hint, that the posteriors of BON is in the gematria of AB, meaning that through the illumination of AB, BON comes completely to the discernment of posteriors. Thus, the discernment of AB that joins to the Nukva makes her completely into the discernment of posteriors, and she becomes lacking all building.
And thus it has been well explained, the secret of the three AB that are in the gematria of 216, meaning: the illumination of AB at the time of the state of face to back, when the NHY of Aba are not sweetened in the NHY of Ima, so that the illumination of the Yesod of Aba is found in the discernment of narrow and long, and a great blockage is made in Bina and ZON, as above, and therefore this illumination is the discernment of Gevura, and the discernment of the left.
And this is what he says: “However, the first AB of them all is more explicit, and therefore that AB is counted alone,” etc., “and the three other AB become 216, which are in the gematria of Gevura,” etc., “coming out from the name HaVaYaH itself, their root; and this name is in Tifferet, and AB is in Hesed, and 216 is in Gevura,” etc., “they are in the gematria of Shaddai.” The explanation: for the first Name AB is the discernment of Hochma itself, which itself does not suffer from all this blockage, for it does not need Hassadim, since the light of Hassadim begins only from Bina and below, as is known; and therefore it is on the right. But the three other AB, which are Bina and ZON who receive from it, already need Hassadim, for their whole self is the light of Hassadim, and therefore the blockage and Gevura dwell upon them, and therefore they are all on the left. And this AB and 216 shine only in the extremities; and it is known that the essence of the Partzuf is its middle line, which in the Partzuf of Ruach is Tifferet. And it has been explained that Tifferet remains, at the time of the aforementioned illumination of AB, only in the discernment of the root alone — namely, the simple HaVaYaH without filling, as above. Thus, the middle line has only the simple HaVaYaH, which is in the gematria of 26, and it is the bearer and the decider toward the extremities, where AB is on the right and 216 is on the left. And from the secret of the simple HaVaYaH that is in the middle line, the name Shaddai is revealed, which is the illumination of NHY, as is known. For simple HaVaYaH means the light of Nefesh in the vessel of Keter, which is NHY. Thus, the discernment of the illumination of AB in the manner mentioned, which are AB, 216 and 26, reveal in Tifferet the name Shaddai. And this is the secret of “between Shaddai it lodges.” Meaning, that this is not a name fixed permanently so, but rather a discernment of lodging.

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