Parte 15 · Capítulo 119
O texto do Ari
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- And behold, how the judgments and Gevurot departed from ZA — they were going to his back side, to enter and spread in the female, and by this they were connected back to back. And now, upon their departure from within him and their entry into her without the agency of ZA, she was separated and sawed from him, and all those Gevurot were given in her. It follows that the giving of the judgments and Gevurot into her without the agency of ZA causes the sawing, that she be separated from him, for she receives nothing from him. And these two things — the giving of the Gevurot into her, and the sawing — were done as one.
Luz Interior
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And this is what he says, “And now, upon their departure from within him and their entry into her without the agency of ZA, she is separated and sawn from him, and all those Gevurot are given in her; for the giving of the judgments and Gevurot into her without the agency of ZA causes the sawing, that she be separated from him, for she receives nothing from him.” The explanation: that before the sawing her Mochin came from ZA, for the NHY of Ima together with the Mochin that belong to the separated Nukva were clothed in ZA alone, and he bestowed them upon the Nukva by way of his posterior. This is not so now, at the time of their ascent to AVI, when ZA remains below in the secret of a deep slumber — the meaning of which is that the Mochin of GAR [first three] and their garments, which are the NHY of AVI, departed from him and rose in the secret of MAN. And then, while they are there, ZA being included in Aba and the Nukva in Ima, the NHY of Ima are found not to clothe there in ZA, but only the NHY of Aba alone, as above; and the NHY of Ima were separated from ZA and came into the Nukva, as above, for she receives the Mochin there directly from Ima. And ZON are found there to have been entirely separated one from the other. So the receiving of the Mochin without the agency of ZA is itself what saws and separates the Nukva from him, for now she receives nothing from him. And this is what he says, “And these two things, which are the giving of the Gevurot into her and the sawing, come as one,” as above: that with the receiving of the Mochin directly from Ima she became a building separate unto herself, and no longer nurses from ZA.
And this is what he says (in item 102), “On the first day of Rosh HaShanah, all the Gevurot that are in his Keter down to the Sium [end] of his whole Tifferet are sawn off and given to her in her Keter, and she stands at the posterior of the lower half of his Tifferet.” The explanation: that although through the ascent of the MAN of ZON to AVI and their inclusion there in the coupling of AVI the great Nukva and the small one join into one Partzuf, nevertheless this is not completed until after the small Nukva too has been sawn from ZA. For it has been explained above (page 1739, the passage beginning “Back to back”) that although the root of the separated Nukva rises as MAN equally with ZA, and both of them are included in the coupling of AVI, nevertheless the Nukva cannot receive the Mochin there from Ima at once; rather ZA takes her Mochin there in the discernment of a deposit and descends below to his place, and from his place he returns the Mochin to her in a coupling of back to back. Study it there well, for the matter of the giving of the Mochin to her is drawn out through the Ten Days of Repentance. And accordingly it follows that the great Nukva of ZA, who is in one degree with ZA and is able to receive the Mochin in the Heichal of AVI equally with ZA — behold, her sawing was completed at once with her ascent to AVI, since she receives the Mochin there without the agency of ZA, and this is what causes her sawing, as above in the words of the ARI. But only the small separated Nukva, who is the discernment of a lower one to ZA, she cannot receive the Mochin in the place of their emergence, but must receive them through ZA after their descent to his place, and in the course of the Ten Days of Repentance, as above.
And this is what he says, “All the Gevurot that are in his Keter down to the Sium of his whole Tifferet are sawn off and given to her in her Keter” — that is, all the discernment of the judgments that are in the great Nukva, which are from the Keter of ZA down to the Chazeh [chest], and likewise the discernment of the judgments that are in the Keter of the small Nukva, which are in the Tifferet of ZA from the Chazeh downward: all of them were sawn off on the first day of Rosh HaShanah and given to the Keter of the Nukva, which is found in the place of the lower half of the Tifferet of ZA and ends with the Sium of his Tifferet, as is known. For the discernment of the Gevurot from his Keter down to the Chazeh had already been sawn off while they were still above in the Heichal of AVI, as above. And through the Shofar blast ZA is roused from his deep slumber — that is to say, that he descends from the discernment of inclusion in AVI and comes to his own place, which is called an awakening — and then he bestows one part of the Mochin of the separated Nukva that he received on her behalf above, namely the Mochin belonging to the portion of her Sefira of Keter; and by means of these Mochin he raises the discernment of the lower third that is lacking to the portion of the Keter of the Nukva, that is, the particular AHP of her discernment of Keter. And then the Sefira of Keter is completed in the discernment of a posterior of her own, and through this it is sawn off from ZA. And then the Keter receives from ZA also the discernment of the judgments of the great Nukva that is within the Guf [body] of ZA, that is, his side of BON, from the Keter down to the Chazeh — as above, that she had already been sawn off while she was still above — and the separated Nukva receives them into her Keter by means of the Shofar blast, that is to say, after he has come to his own place; for the separated Nukva cannot receive except after his coming to his place.