Parte 15 · Capítulo 217
O texto do Ari
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- For after the dormita they return face to face, and the Mochin are in ZA, and this aspect of illumination does not emerge then at all, as stated above; and the illumination of Mordechai is annulled entirely and becomes hidden within. And the Holy One, blessed be He, wanted that in every year, in those days of Purim, even if ZON are face to face, that illumination would be revealed in those days and not be annulled.
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And first we must understand well this matter of the illumination of Mordechai. And behold, the ARI explained it to be the discernment of the long Yesod of Aba: that after the NHY of Aba clothe in the Nukva, whose Yesod is the discernment of a feminine, short one, the Yesod of Aba is found expanding and going out beyond her Yesod, and it is revealed in a complete revelation. And this is why he is called Mordechai, whose meaning is Mor Dror [pure myrrh], which the Aramaic renders Mira Dachya. And likewise this is the secret of “myrrh passing upon the handles of the lock.”
The explanation of the matter. For it is known that the Malchut of the first restriction was concealed in Radla [the unknown head], and all the discernments of the Malchuts in Atzilut that are made into Nukvin are from the Malchut of the second restriction, which is the discernment of the bottom Hey in the Einayim, and she puts the AHP outside; and from this Malchut emerged the discernment of the Katnut [smallness/infancy] of all the Partzufim in Atzilut, as written in the previous parts. And every discernment of Gadlut [greatness/adulthood] in Atzilut is made through the illumination of the coupling of AB SAG, which brings the bottom Hey down from the Einayim to the Peh [mouth]; for the illumination of the AB of AK, which precedes the second restriction, is able to annul her and to bring her down to her place in the first restriction, which is called Peh; and through this the AHP are returned to the degree, and the NHY of vessels and the GAR of lights emerge. And behold, all the Partzufim were able to receive this Gadlut from the discernment of the coupling that is made in the GAR of AA at the time of their ascent to Radla, by receiving there the discernment of the Malchut of the first restriction from the discernment of the MAN of the Dikna [beard] of AA, which are the discernment of the Malchut of the first restriction that is called Peh; and then the bottom Hey descends from the Einayim to the Peh also from the discernment of the degree of the lower one that rose and was included there in that coupling. However, the Partzuf of the Malchut of Atzilut, who is the Nukva of ZA that is called Rachel, is not able to rise there and be included in that coupling upon the MAN of the Mazlin, and to receive there the discernment of the bringing down of her bottom Hey from the Einayim to the Peh, in order to receive from there the NHY of vessels and the GAR of lights. This is because that discernment of the Malchut of the first restriction that is included in the hairs of the Dikna of AA is not the discernment of actual Malchut, for she is concealed in Radla, as above, but is only the discernment of the Yesod of Malchut; for the Mazal VeNakeh is not regarded as the Malchut of the Dikna, but only as the Yesod of the Dikna alone. As the ARI wrote, that she is the discernment of Benjamin who is included in Joseph. And since there is not there in the Mazlin the discernment of actual Malchut, the Malchut of Atzilut, that is, the Nukva of ZA, cannot be included there. For she has nothing there from the discernment of her self, which is Malchut, since the discernment of the Yesod of Malchut is the discernment of the male, that is, ZA; and she cannot be included in the discernment of those MAN. But only in the future to come, after the Malchut of the first restriction that is concealed in Radla is revealed, then the Malchut too will be able to rise and be included in the GAR of AA at the time of their ascent to Radla, and to receive the level of the coupling from the discernment of the MAN of the first restriction; for then she receives her NHY of vessels and her GAR of lights, and her correction is completed in full.
And it has been explained that there is no possibility of the completion of the vessels of NHY and of the GAR of lights for the Nukva of ZA before the end of correction — that is to say, before the discernment of the Malchut of the first restriction of Radla is revealed — because the MAN that serve there at this time are the discernment of the Yesod of Malchut, which are male MAN, in which the Nukva has no part. As above. And this is the secret that the building of the Nukva is not completed by way of the degree, like the rest of the Partzufim, but in the secret of “and the Lord God built the rib” — whose meaning is that AVI build and correct her in their chamber above. And this is done through the ascent of the NHY of AA to the HGT, and of the HGT of AA to the HBD; for then ZON, who clothed the NHY of AA, are found now clothing the HGT of AA, and AVI, who clothed the HGT, now clothe the HBD of AA. And the GAR of AA himself are found then rising to Radla, and they receive there the level of the coupling upon the MAN of the Mazlin, which brings the bottom Hey down to the Peh. And in the secret of the bending of the head of AA from the place of ascent to his permanent place, where AVI stand, AVI too are found included in this coupling, and they too receive this level. And in the same way, in the secret of the bending of the head of AVI from the place of ascent to their permanent place, which is the HGT of AA, where ZON now stand, ZON too are found receiving this level of the Mazlin; and then the bottom Hey descends from the Einayim in the Nukva too, to the discernment of her Peh, and she returns her AHP to her degree, which are the NHY of vessels, and she is found completed to the discernment of the building of her Partzuf, and fit to receive now the GAR of lights as well.
And this ascent for the building of her Partzuf is regarded as the inclusion of the Hod in the Netzah of AA. That is to say, that the ascent of ZON is made through the ascent of the NHY of AA to his HGT, as above; and it is known that the Netzah of ZA is the discernment of ZA, and the Hod of ZA is the discernment of the Nukva. And it is now regarded, at the time of the ascent, that the Hod of AA, together with the Nukva who is included in him, are included in the Netzah of AA, where ZA is — that is, that she becomes the discernment of the left of the Netzah; and by this the Nukva too becomes the discernment of the male, like ZA. And then the Nukva of ZA too is able to receive from the level of the coupling of the Mazlin through her ascent to the HGT of AA, like ZA. For after she has been included in the discernment of the male, she is able to receive from the male MAN that are in the Dikna. And this inclusion of the Nukva in the Netzah of AA also caused the inclusion of the great Nukva of ZA in the small Nukva, who is Rachel. For the great Nukva that is in the Guf [body] of ZA is the discernment of the Malchut that is included in the male, who is ZA; and only the small Nukva is actual Malchut, who is drawn from the Hod of AA; whereas the great Nukva that is in the Guf of ZA is drawn from the Netzah of AA, like ZA, for she is the Malchut of the discernment of ZA himself. And therefore now that the small Nukva has risen and been included in the Netzah of AA, she has thereby also inherited the discernment of the great Nukva, for now Rachel too has become the discernment of the Malchut of the Netzah, like the great Nukva.
And with this you will understand what the ARI wrote above, page 1763, items 140 and 142: that those Bina and Gevura of the Mochin of Aba and of Ima that clothed in the Nukva that is in the Guf of ZA have now clothed in the Nukva Rachel; and therefore she was enlarged to the whole level of ZA, back to back, that is, that she also took over the place of the great Nukva that is in the Guf of ZA. Study it there well.
And by the above you will understand this well: for since the Hod of AA together with the Nukva were included in the Netzah of AA, the Nukva Rachel became of the same measure as the great Nukva of ZA, in that she thereby became the Malchut of the Netzah, which is the discernment of the great Nukva. As above.
And this is what the ARI says above (in item 207), that the NHY of Aba likewise clothe in the Mochin of the Nukva at the time when she is back to back in an equal level with him — that is, the Mochin of Bina and Gevura of Aba, which are males. And the Yesod of Aba is found to be the discernment of long, whose meaning is the discernment of GAR and Hochma, for Hochma is called long, as is known; thus this Yesod now joins with the Yesod of Rachel, and her Yesod too becomes the discernment of long, which is the discernment of GAR. For before she received the level of the Mazlin, her Yesod was in the discernment of the Malchut of Ima, who is the short Malchut of the second restriction, in which there is only the discernment of GE [Galgalta ve Einayim] alone, and the AHP are lacking. And this lack of the AHP makes the Yesod short, whose meaning is that the GAR are lacking. However, now, through the clothing of the male NHY of Aba together with the Bina and Gevura that are in him — through which she returned and gained her AHP for each and every Sefira of her nine Sefirot — her Yesod has become long, for the NHY that complete it have returned there, and it has now become the discernment of the long male Yesod. However, you should understand that although the discussion is only about her Yesod, which was lengthened by the force of the Mochin of Aba, as above, the main intention is upon the discernment of the GAR of lights, which are the male Mochin; for they depend one upon the other, as is known, that with the lack of the NHY of vessels the GAR of lights are lacking. And therefore the matter of the Yesod of Aba, which clothed in her Yesod and became the discernment of long, indicates that she received the discernment of the GAR of Aba, which are the male Mochin of the Mazal. As written above.
However, the Nukva cannot stand with those Mochin, which are the discernment of Mochin that emerge upon male Mochin. For although she was able to receive the Mochin through the inclusion of the Hod of AA in his Netzah, as above. Nevertheless, after she descended with those Mochin to her place together with ZA, her own discernment is revealed once more, which is the discernment of the Hod, that requires female MAN; and therefore she cannot couple with those Mochin, for she has no discernment of MAN while she is in her place, since the male MAN do not descend with her to her place. So that she has no more of these Mochin than that same measure which she received above while she was in the chamber of AVI, that is, in the HGT of AA, at the time when she was included in his Netzah, as above. And this measure suffices for the raising of the AHP, in order to complete the building of her Partzuf, but it does not suffice for her to have complete Mochin of AB, as written above, page 1743, item 105: “that the drop of Haya does not remain in her, for it is a complete male power.” For although she receives the drop of the male AB above, in the chamber of AVI, nevertheless, after she has gone out from there and come to her place, she needs to make that same coupling in her own Rosh [head] as was made above; and this she cannot do, since she does not have the male MAN, as above. And therefore she is reckoned as the discernment of back to back, even though she is in an equal level with ZA. And this is the first deficiency. And there is yet a second deficiency, which is greater: for these Mochin that were drawn to her now from the chamber of AVI are from the discernment of Hochma without Hassadim, as written above (page 1790, the passage beginning “Thus”). And since the Hochma cannot clothe in the Nukva without Hassadim, therefore she cannot stand in those Mochin. And this is the secret of her complaint, “two kings cannot use one Keter.” And this is the secret of what was said to her then, “Go and diminish yourself” — that is, that she should return to the point that is under the Yesod of ZA, and come to the discernment of a fresh Ibur [impregnation]; for through a fresh IYM [Ibur, nursing, and Mochin] she is found receiving from the discernment of female MAN, according to her own discernment, and that is only from the Malchut of Ima, for her own Malchut has already been concealed in Radla, as above. And the Malchut of Ima is the discernment of the second restriction that serves in Atzilut. However, from this Malchut she has only the discernment of VAK without GAR; and in order to receive the Mochin of GAR, this Malchut of Ima was included in the Atara [crown] of Gevura that is in the Mochin of ZA. And when the level of the GAR emerges upon the Atara of Gevura of ZA, the Malchut of Ima too is found receiving this level by virtue of her inclusion in it; and afterwards these Mochin are bestowed from ZA upon the Nukva, and she has the Mochin of GAR. As the ARI wrote above (in this part, item item 156). And these Mochin come with the clothing of Hochma in Hassadim, and she is able to stand with him face to face, as above at length.
And thus you find the great difference between the Mochin of the posterior of the Nukva and the Mochin of face to face. For in the Mochin of the posterior, which are for the building of her Partzuf, the Mochin of the Mazlin are found clothing in her just as they clothe in ZA himself — for they come from the coupling of AVI upon the MAN of the first restriction, which are the Mazlin; and the NHY together with the Binot and Gevurot of Aba and of Ima clothe in her as in the Nukva that is in the Guf of ZA, so that then the discernment of the short that is in her Yesod is entirely annulled, and it becomes long, in the discernment of the Yesod of Aba. This is not so with the Mochin of face to face, which come only from the coupling that is made in the Rosh of ZA upon the Malchut of Ima who is included in the Atara of Gevura of ZA; and by this she receives only the discernment of an illumination from the Mochin of the Mazlin that are in the Rosh of ZA, but in the main they are from the Malchut of Ima, who is the second restriction and the discernment of VAK. And then the discernment of her Yesod is short, like the Yesod of Ima, and she has no discernment of GAR except at the time of the coupling with the Yesod of ZA, and not after she has separated from the coupling.
And this is what he says (in item 210): “Now, when the Mochin are within the female, whose Yesod is a feminine, short one, it is necessary that the Yesod of Aba should expand and go out from outside the Yesod of the Nukva and outward, and its illumination should be revealed in an entirely complete revelation,” etc., “for this illumination that is revealed from the Malchut of Aba is an exceedingly great illumination; and behold, the root of the soul of Mordechai was from that illumination.” For the Mochin of the exile of Babylon were from the discernment of back to back in an equal level up to the Keter, from the discernment of the Mochin of YESHSUT, which are called from the Chazeh [chest] downward, with the illumination of the first five in them. As above in the words of the ARI (page 1706, item 37). See there. And it turns out that at that time the Binot and Gevurot of Aba and of Ima, which come from the Mochin of the Mazlin, clothed inside the Nukva Rachel. And the long Yesod of Aba that is clothed in the Yesod of the Nukva is found expanding and going out from the short Yesod of the Nukva and outward; and by virtue of this she has the GAR of lights from the male Mochin of the Mazlin, as above, since the NHY of vessels and the GAR of lights are one thing. And this is what he says, “and there is no doubt that this illumination that is revealed from the Malchut of Aba is an exceedingly great illumination,” for they draw the great Mochin that emerge upon the MAN of the Mazlin. And this illumination of the Yesod of Aba in the Nukva, which is the discernment of Benjamin who is included in Joseph, which is regarded as male power, as above (on page 1743, item 105. See there). is the root of the soul of Mordechai. And therefore the ARI calls it by the name the Malchut of the Yesod of Aba, for the discernment of the clothing of the Yesod of Aba in the Yesod of the Nukva is only from the discernment of Benjamin who is included in Joseph, which is the discernment of the Malchut that is included in the male. (As written above. See there). And this is the secret hinted at in the verse, “and my hands dripped with myrrh,” etc., “passing upon the handles of the lock.” For the short Yesod of the Nukva is called the handles of the lock, since it is from the discernment of the second restriction, and the discernment of her screen ends upon the lights and locks them, so that they should not expand from her outward. However, now, after the Yesod of Aba clothes in her, the lights are found expanding and passing upon the handles of the lock and outward, according to the measure of the illumination of the long Yesod of Aba.
And this is what he says (in item 211): “and therefore through him was the deliverance of Israel at that time.” For although the illumination of Mordechai was always present in the Nukva at the time of the exile of Babylon, since she was then back to back in an equal level up to the Keter, at which time the Yesod of Aba expands from her outward, as above. Nevertheless it was explained above that those Mochin do not clothe in her as they should, since they are the discernment of Hochma in the lack of Hassadim, and the Hochma cannot clothe in the Nukva without Hassadim, as above at length. See there. And therefore at that time she stands back to back with ZA; and therefore it is even the opposite, for then is the time of the Dinim and of the darkness. And this is the secret of the immense distress that Israel had at that time, as the ARI wrote above. But by force of the fasts and the outcry of the children of Israel they caused above that the Hassadim should expand at that time to the Nukva; and then the Hochma too was able to expand in her, and the Mochin of the NHY of Aba expanded in her at that time in utter wholeness. And therefore the illumination of Mordechai expanded and shone from the Yesod of the Nukva outward as it should, and a great deliverance was made for Israel, which is hinted at in the verse, “and Mordechai went forth from the presence of the king in royal apparel,” etc. For now he attained the discernment of the garment, which is the secret of the Hassadim in which the light of Hochma clothes, which is called in it “a great crown of gold.” And this is what he says, “for the Hesed and the Hochma are called great.” That is to say, that before this there was in these Mochin only the discernment of Hochma without Hesed, and therefore it was darkness, for the Hochma too could not clothe in her by force of the lack of the Hesed. But now, that through the repentance and good deeds of Israel the Hesed was drawn into her, immediately the Hochma too clothed and was revealed in her, and then it is called great, as the ARI wrote.
And this is the secret of the words of our sages on the verse “they confirmed and accepted,” that they confirmed what they had already accepted, etc., and now they accepted out of love. For although the Nukva had already received far greater Mochin before this, and all the more so at the time of the First Temple, when she was then face to face in the sixth degree, as above, nevertheless until now it was out of fear, and now, out of the love of the miracle, they accepted out of love. The explanation: that the Mochin of face to face that the Nukva received until now were drawn from the Malchut of Ima, who is called fear; but by virtue of her inclusion in the Mochin of ZA she received the Mochin of GAR, and not by her own force, for by her own force she was in the discernment of fear. But now, by force of the expansion of the Hassadim in the Nukva at the time when she is in the great Mochin of back to back — that is, in the Mochin of the Binot and Gevurot of Aba and of Ima, which come from the Atara of Gevura that is drawn from the Mazal VeNakeh — it turns out that the Malchut received the Mochin of the Mazlin in a complete clothing within the Hassadim, in the manner of the Mochin of face to face; and this is regarded as a receiving of the Mochin out of love, which is the discernment of the Hesed that returns to be Hochma. For such a receiving will not occur again in the whole course of the six thousand years, but only at the end of correction, after the Malchut of the first restriction is revealed in Radla in the secret of “the head of the corner.” And this is the great wonder that was then, in the days of Purim. And understand this.
And this is what he says (in item 217): “After the Durmita they return face to face, and the Mochin are in ZA, and this discernment of illumination does not emerge then at all, and the illumination of Mordechai is annulled entirely and becomes hidden within.” That is, as above: that the Mochin of face to face she does not receive from the Mochin of the Mazlin, which emerge through the coupling of AVI above in the GAR of AA upon the male MAN; rather, she receives them from the Mochin that are in the Rosh of ZA, from the coupling that is made there for her sake upon the Malchut of Ima, as above. And the previous Mochin of the Mazlin are found entirely hidden from her, and the NHY of Aba no longer clothe in her; and thus the illumination of Mordechai is found annulled and hidden within. And through the Purim feast, the drinking and the rejoicing, they cause that some illumination from those great Mochin should remain in her even at the time of her return to face to face, as the ARI writes before us.