Parte 14 · Capítulo 170
O texto do Ari
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- And this is the reason that the right strap should be short, its measure only until the chest. For this strap, which is the strap of Netzah, is for the need of Zeir Anpin himself, as mentioned, that "he is in Netzah"; and the main existence of ZA is until his chest, for from there onward begins the building of his Nukva.
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Thus Tifferet acquired its place permanently within the Mochin of AB of AVI, in their Roshim literally, even though it is in itself only the discernment of Guf [body]; and in this same way the Nukva of ZA too acquired her place there, in the Roshim of AVI.
Therefore, when the Partzufim expanded, and AVI expanded into a Partzuf of Rosh [head] and Guf, ZA inherited for his portion the Tifferet of AVI, for there is nothing in the Guf except what is in the Rosh; and since in the Mochin of their Roshim the Tifferet of the Mochin is regarded as the portion of ZA, as above, so too in their Guf, ZA received their Tifferet for his portion. Therefore he clothes upon them from their Tifferet downward.
And one should not ask that, according to this, the Nukva too should have had to clothe AVI like ZA, since she too has a root in the Roshim of AVI, as above. However, the matter is that the coupling was not made there except in the discernment of the Atara of Gevura that is included in the male himself, that is, in the screens included in the Yesod of the Mochin, which means the discernment of the Nukva included in ZA himself, which is the discernment of Benjamin within him, as above in the words of the ARI. But in the discernment of the true Atara of Gevura no coupling at all was made there in the Roshim of AVI, for she cannot be revealed except after the Gadlut [greatness/adulthood] of ZA himself, that is, through the ascent of his AHP, as is known.
Therefore ZA has two Nukvas: the first is regarded as the discernment of the Nukva included in ZA at the time when he was in his root in the Roshim of AVI — however, not in the Atara of Gevura literally, for that is the discernment of Yesod and belongs entirely to ZA, but rather the discernment of the Malchut of Ima herself, who is likewise included in this Yesod, and she already has a complete emanation, so that she does not need ZA, like Rachel. And this Malchut of Ima did not serve there in her own right, but only by way of inclusion in the Atara of Gevura of ZA.
And with this you will understand still better what the ARI wrote above (in item 156): “that the Malchut of Ima, which is below the Yesod of Ima, she too descended and entered within him, and she is there adhered and joined to the Daat of ZA, but she is not included in his Mochin” — that is, at the time when he inherits the TNHY of Ima for his portion, because they were rooted in her in their Roshim, as above, he likewise inherits the discernment of the Malchut of Ima that is below the discernment of the Atara of Gevura of their Mochin; for the Atara of Gevura is in the Yesod of the Mochin, which is male, while the Malchut of Ima is likewise included in the male — only the coupling was not made upon her, but in the discernment of the male, as above. Yet this suffices for this Malchut of Ima too to expand into the Mochin of ZA. And upon this Malchut a special coupling is made after the emergence of the Mochin of ZA, from which the Partzuf Leah emerged, who is called the knot of the Tefillin, that is, the upper Nukva of ZA that is above the Chazeh, who likewise clothes upon the Tifferet of Ima like ZA, for she has at any rate a connection in the Roshim of AVI in the discernment of the Atara of Gevura, which is also included there, as above; but since the coupling was not made upon her there explicitly, as above, therefore she must emerge here after the completion of the coupling of the Mochin of ZA himself, and she receives from the Mochin of ZA. And understand well this root of the Partzuf Leah.
However, this upper Nukva is not the discernment of the true Atara of Gevura, from which ZA is included at the time of his service in the Daat of AVI, for he is included in his own Nukva, who emerged with him at the time of the Nekudim in the secret of Vav and a point. Rather, this Nukva has as yet no revelation in her own right, for she is always emanated by means of ZA. And this Nukva has no root whatsoever in the Roshim of AVI, since her degree was not yet revealed there, as above; and her entire root in the Atara of Gevura of the Mochin from there is only in what was included in the Yesod of ZA. Therefore, after the completion of the Gadlut of ZA, she expands from there into a Partzuf in her own right. And her whole grip is only in the Tifferet of ZA, whence comes her Keter. And this is because the entire merit of the Tifferet of the Roshim of AVI, to draw Mochin of the illumination of Hochma, was on account of its inclusion in her Atara of Gevura, as above. Therefore she likewise inherits in ZA the place of his Tifferet; but her principal place is in the NHY of ZA, whose principal part is the middle line, that is, the Yesod of ZA — for above too, in the Mochin of AVI, she is included only in the Yesod of the Mochin, which is the Atara of Gevura, and not in the Tifferet of the Mochin, which is the discernment of the direct light of the Mochin, which is the substance of ZA.
And at first glance this appears like a contradiction in the matter, for at one time he says that ZA is Netzah and the Nukva is Hod, and at another time he says that everything from the Chazeh of ZA downward belongs to the portion of the Nukva, and that ZA is only HGT alone, whose principal part is Tifferet — so that he is found granting one deed to two parties. However, this has already been explained in the preceding parts, that in the discernment of AB, ZA is reckoned as Tifferet; for in the AB of AK the lights were exchanged, and Keter descended to the degree of Hochma, and Hochma to the degree of Bina, and so forth, and Tifferet to the degree of Netzah, and so forth, and Yesod to the degree of Malchut, as above in Part 5. See there. Therefore, from the discernment of the emanation of AA, which is the degree of Keter of BON, the substance of ZA — the principal part of ZA — is regarded as Netzah; but from the degree of the Mochin, which he receives from the discernment of AVI, who are the AB of BON that receives from the corresponding discernment of the AB of AK, the principal part of ZA is regarded as the discernment of Tifferet, which is HGT. And we have already elaborated on this. And since the whole bond between the clothing of the Partzufim is drawn from the Mochin of AVI, therefore ZA is reckoned as the discernment of Tifferet, which is HGT, and the Nukva takes the entire place of the NHY; for Netzah descended to the discernment of Hod, and therefore belongs to the Nukva.
And by what has been said it is explained still further why there is no coupling in the Malchut of Ima that is in the Mochin, but only in her Yesod; and likewise what the precision is in his saying “the Malchut of Ima that is below her Yesod”: for it was explained that in the discernment of AB the degrees descended, so that Tifferet descended to the discernment of Netzah, and Netzah became the discernment of Hod, and Yesod the discernment of Malchut, as above. Thus Malchut is not included at all in the coupling of the Mochin of AB, since the Yesod took her discernment. And this is what the ARI says, that the Malchut of Ima is not included in the Mochin of ZA (see above, item 156) — thus the Malchut of Ima is not included in the Atara of Gevura that is in the Roshim of AVI. And so, when ZA inherits from Ima the discernment of her TNHY for garments of Mochin, the Malchut of Ima need not be included among them; for he inherits only what emerged in the ten Sefirot of these Mochin by means of her presence there in the discernment of establishing and sustaining the Mochin, as above, and the Malchut of Ima was not included there, since the Yesod descended to her degree. However, it was explained above that even so she has a discernment of inclusion in the Yesod upon which the coupling is made, and through this inclusion she too descended into the Mochin of ZA together with her TNHY.
And it was explained above (page 1590, the passage beginning “When there enter”) that after a coupling was made in the Mochin of ZA in his own discernment, which is upon the Atara of Gevura of the discernment of the Yesod of the Mochin, a special coupling is made afterwards upon the discernment of the Malchut of Ima, and the four Mochin of the knot of the Tefillin emerged. See there. It follows that these Mochin are in the discernment of the vessels of Keter, for they expanded upon the Malchut of Ima, and this Malchut is not in AB, since the Mochin of AB conclude in the Yesod, as above. Thus the building of the Mochin of the Malchut of Ima is necessarily from the discernment of the vessels of Keter, that is, from before the degrees descended, where ZA is found in the degree of Netzah and the Nukva in the degree of Hod, that is, as they are fit to be, as above; for were it not so, no building whatsoever would have emerged upon the Malchut of Ima, as explained.
And this is what he says: “The strap of Netzah is for the need of ZA himself, as mentioned, that ‘he is in Netzah’; and afterwards the Hod of Ima entered and expanded down below into the Hod of ZA, in order to complete the building of Malchut, for the brain of the female is made from the Hod of ZA” — for these straps, which are drawn from the garments of the Mochin of Ima, from the discernment of skin, which is the Malchut that is not in AB but only in the existence of the vessels of Keter, as above. Now the right strap, in which the Atara of Hassadim is clothed, which is the discernment of ZA — this strap is regarded as the discernment of Netzah and not as the discernment of Tifferet, because in the vessels of Keter ZA is only the discernment of Netzah, as above. And likewise the Atara of Gevura, which is the left strap, is not regarded as the whole of NHY, as it is in the vessels of AB, where the Nukva is there the discernment of Netzah, as above; rather she is regarded only as the discernment of Hod, as is her existence in the vessels of Keter, whence the straps come, as explained.
And this is what he says in item 170: “And this is the reason that the right strap should be short, its measure only until the Chazeh, since this strap, which is the strap of Netzah, is for the need of ZA.” Explanation: it was explained above that HB and the two crowns that emerged in the Mochin of the Hochma of the thirty-two paths upon the MAN [Mayin Nukvin] of the Mazlin are divided among the three Partzufim, AVI, ZA and Nukva: that HB, from the discernment of their self, are only in AVI; and Tifferet, which is the Atara of Hassadim, is found from the discernment of her self only in ZA; and the Atara of Gevura is found from the discernment of her self only in the Nukva. See there. And this is what he says, “that the right strap’s measure is only until the Chazeh, since this strap is for the need of ZA” — that is, as explained, that the Nukva has no portion in the self of the Atara of Hesed, just as ZA has no portion in the self of HB. Therefore the strap of Netzah, which is the Atara of Hesed, concludes at the Chazeh, for up to there is the discernment of ZA, and it is not drawn at all from the Chazeh downward, where the place of the Nukva is. However, one must not err in this to think that she does not receive from all the four Mochin, HB and HG, like AVI and ZON; rather, what is spoken of is the discernment of the self alone, in the manner explained regarding ZA, that from the discernment of the inheritance he has only illumination and not self, but from the two crowns he has self. See there. So too with the Nukva: from the three first Mochin, HB and the Atara of Hesed, she has only the discernment of illumination and not self, and the discernment of self she has only from the Atara of Gevura alone, for the reason above. And this is what he says, that the strap of Netzah concludes at the Chazeh and is not drawn to the Nukva. And understand.
And this is what he says (in item 179): “However, the Atara of Gevura, with the brain of Bina of ZA, which is in the left strap, is not concealed at the Chazeh, but is drawn outside in the secret of surrounding light, the female too, until the Tabur of ZA, etc., and it enters there so that the Mochin should be clothed there within the NHY of ZA, to be Mochin for his Nukva” — that is, as explained, that the strap of Hod, which is the Atara of Gevura, ZA takes her also from the discernment of her self, and therefore she is drawn until the Tabur, where the Mochin of the Nukva are. This is not so with the right strap, which is the Atara of Hesed, of which the Nukva takes only its illumination: this strap is not drawn at all in its self to the place of the Nukva, but the Nukva takes its illumination from the discernment of the coupling of ZA alone. And this is what he says (in item 178): “The right strap, where the Atara of Hesed is, etc., and it ceases there at the Chazeh; and what enters within is only a very small thing that enters and descends until the Yesod of ZA” — that is, as explained, that the discernment of the Atara of Hesed does not reach the Nukva except through the coupling, that is, through the Yesod of ZA, as he writes, “for there it stands and is gathered”; and it is known that gathering means coupling.