Parte 16 · Capítulo 110
O texto do Ari
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- And since Adam HaRishon comprised the three worlds BYA, as mentioned — and the explanation is that from those Hassadim and Gevurot that are in all the Partzufim of the three worlds BYA come out the souls of the lower beings, and all those souls that were included in those Hesed and Gevura of the three worlds BYA were included in the soul of Adam HaRishon — therefore the years of the world had to be as the number of those souls, so that in those years those souls would be formed and come into this world in body and soul and be corrected. Hence the years of the world were six thousand years, corresponding to the number of the aforementioned souls.
Luz Interior
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And behold, these matters are deeper than any depth, and since they show us how to know the source of our souls and our grip on the upper worlds, upon which all our eternity depends, therefore we must expand the understanding as far as possible.
And first one must understand the matter of the two discernments of HBD mentioned above, in that the souls come out only from the Daat that is in them. And one must understand why they do not come out from the HB that are in HBD, but only from the Daat of HBD. And the matter is that, in general, there are in the Rosh [head] only three Mochin, which are HBD, whose GAR [first three] are called the brain of Hochma and the brain of Bina, and whose ZAT, HGT NHYM, are called the brain of Daat. Except that they divide into two Partzufim, in the manner of the division of the upper AVI and YESHSUT: in that HB expand by themselves into a Partzuf of HBD, that is, GAR and ZAT, and are regarded as the Partzuf of GAR of the Mochin. And likewise, in the same manner, the third brain, which is the general Daat, that is, the ZAT of the Rosh, also expands by itself into a Partzuf, GAR and ZAT, for the GAR are the HB of Daat, and the ZAT are the Daat of Daat. And both of them together, the GAR and the ZAT of Daat, are called the Partzuf of VAK [six ends] of the Mochin. And this division applies both in the Partzufim of Atzilut and in the Partzufim of BYA. And when the Mochin are bestowed from the Rosh to its Guf [body], the Guf too divides into two Partzufim, GAR and VAK, in that its HGT down to the Chazeh [chest] are the Partzuf of GAR of the Guf, and it always receives from the Partzuf of GAR of the Mochin, which are HB and upper Daat. And the Partzuf of ZAT of the Guf, that is, its TNHYM from the Chazeh downward to the end of the legs, is regarded as the Partzuf of VAK of the Guf, and it always receives from the Partzuf of VAK of the Mochin that are in the Rosh, called the three Mochin of Daat, or HB and lower Daat. And this is a particular discernment that applies in every degree, Rosh and Guf: for the Rosh alone includes two Partzufim, GAR and VAK, and as a whole it is GAR; and the Guf alone includes two Partzufim, GAR and VAK, and as a whole it is VAK.
And the matter of this particular division is drawn from the whole of Atzilut, for the HB TM of the whole of Atzilut also divide in this way. For the Rosh of the whole of Atzilut is AVI and YESHSUT, and in general, they are the discernment of the two Mochin of HB, and YESHSUT is the discernment of the brain of Daat of the whole of Atzilut. And AVI alone expand into a complete Partzuf, and ZAT, which are HB and the concealed Daat. And YESHSUT alone expand into a complete Partzuf, GAR and ZAT, which are HB and lower Daat.
And the Guf of the whole of Atzilut is ZA, called the Adam of Atzilut, and he too divides into two Partzufim, GAR and VAK, in that the HGT down to the Chazeh are the Partzuf of GAR in him, and it receives from the GAR of the Rosh of the whole, called the upper AVI, which are HB and the concealed Daat; and it is called the concealed Daat because it bestows upon the HGT of ZA only covered Hassadim. And from the Chazeh of ZA downward is the Partzuf of VAK of ZA, and it receives from the VAK of the Rosh of the whole, which is called YESHSUT, or HB and the revealed lower Daat; and it is called so because it bestows upon the TNHY revealed Hassadim in the illumination of Hochma. However, ZA receives only from the discernment of Daat, and not from HB: both his HGT, which receive from the GAR of the Rosh, receive only from the Daat of these GAR, called the concealed Daat; and likewise his TNHY, which receive from the VAK of the Rosh, do not receive from the HB of these VAK, but from the Daat in it, called the revealed lower Daat. And the reason for this is that ZA himself is the discernment of the Guf of the whole; therefore he receives only from the discernment opposite him in the Rosh, which is called Daat, which includes ZAT and Guf; for the Daat of the Partzuf of GAR of the Rosh is the discernment of the Guf of the upper AVI, and the Daat of the Partzuf of VAK of the Rosh is the discernment of the Guf of YESHSUT. But as for the HB, both of the Partzuf of GAR and of the Partzuf of VAK, he does not have the relation of the discernment opposite him.
And as was explained regarding the Adam of Atzilut, who is ZA of Atzilut, so there is an Adam of BYA, which are the NRN [Nefesh, Ruach, Neshama] of Adam HaRishon: for the Adam of Beria is his Neshama, and the Adam of Yetzira is the Ruach in him, and the Adam of Assiya is the Nefesh in him. And it is called so because it too is the discernment of the Guf of the whole of BYA, like ZA, who is the Guf of the whole of Atzilut. However, there is certainly a great difference between them, and to understand this we must expand the matters, and understand the soul of Adam HaRishon from its root.
And know that the source of Adam HaRishon is from the point of this world, which is the secret of “you are from dust, and to dust you shall return,” which was included because of the eating of the Tree of Knowledge. For the point of this world is called dust, which is not fit for sowing, being of the discernment of the Malchut of the vacant space. And in order to correct it so that it would be fit to receive the upper lights, it was sweetened in the Malchut of Bina, which is called ground, for Bina is called the land of Edom, as is known. And the beginning of his root began at the time of the second restriction, which is the secret of the small Hey of “Chibaram,” for there the quality of judgment was sweetened in the quality of mercy, through the ascent of the bottom Hey to the Nikvey Einayim, as is known. However, in the Katnut [smallness/infancy] of Nekudim his root was not yet revealed, for then there came out only the anterior vessels of the ZAT, which are HBD HGT down to the Chazeh, whereas the root of Adam is only in the posterior vessels of the ZAT of Nekudim, which were then in the place of BYA.
Rather, at the time of the Gadlut [greatness/adulthood] of Nekudim, when through the new light of AB, which brought the bottom Hey down from the Nikvey Einayim back to the Peh [mouth], as it was in the Partzufim of AK, the posteriors of the Rosh, called AHP, were raised and completed the ten Sefirot of the Rosh at the level of GAR; and likewise the lights expanded from above downward, and the posteriors of the Guf, called TNHY, from the Chazeh downward, were joined and became again the discernment of Atzilut, like the legs of AK, down to the point of this world, and they broke and died, as is known — behold, then 288 sparks descended into the dead vessels in order to revive them, as is known. And its explanation is that the anterior and the posterior are the secret of the 288 sparks and the thirty-two sparks, as above, page 1938, the passage beginning “However.” And behold, before the breaking there was in the place of BYA only the discernment of the posterior of the ZAT of Nekudim alone, that is, the thirty-two sparks, meaning the discernment from the Chazeh downward alone, all of which are regarded as Malchuyot; but of the discernment of anterior vessels, which are the 288 sparks, there was nothing in them. And after the breaking of the vessels, in which even the anterior vessels of ZA — which are HBD HGT down to the Chazeh that came out at the time of the Katnut of Nekudim, all of which are of the discernment of Atzilut above the Parsa — nevertheless broke as well and descended to BYA and were mixed with the posterior vessels, it follows that the 288 sparks were mixed with the thirty-two sparks; and this was in order to revive the dead, that is, that it would be possible to correct once again all the posteriors of the ZAT of Nekudim, and to return them to the discernment of Atzilut, in the secret of Matei Raglin beRaglin [feet touching feet] and “death will be swallowed up forever.”
And from this it emerges that there is no spark sorted from BYA that does not have ABYA in it, which are the ten Sefirot HBD HGT NHYM. For even a spark that is entirely of the posterior, that is, from the part that is from the Chazeh downward alone, is nevertheless also included of the vessels of HBD HGT down to the Chazeh, by force of the mixture of the 288 sparks with the thirty-two, as above. In such a way that every degree that is sorted has in it the power to expand by itself into ten Sefirot HBD HGT NHY; however, in general they are to be divided into four phases, which are: the anterior and posterior of the anterior, and the anterior and posterior of the posterior.
And their explanation is that, were it not for the mixture of the 288 sparks in the thirty-two sparks, nothing would have been fit to be sorted from the breaking for the need of ZA of Atzilut except his anterior vessels, which he had from the discernment of Atzilut before the breaking of the vessels, which are his HBD HGT down to the Chazeh, with the lights of VAK and a point. And he would always have lacked the TNHY of the vessels and the GAR of the lights. However, because of the mixture of the 288 sparks with the thirty-two sparks, whereby the anterior and posterior vessels were included of one another, ZA of Atzilut gained posterior vessels, which were included in his 288, and through this he goes on sorting the NHY of the vessels, and attains through them the GAR of the lights. However, these posteriors of ZA are not complete posteriors, but the discernment of posteriors that are included in the anterior vessels, that is, in the manner of the inclusion of the lower in the upper, which is always only for the better and not at all for the worse, for only the praiseworthy part of the lower is included in it, whereas the discernment of the screens and the diminutions of the lower cannot be included in the upper. And it follows that these posteriors that are included in the anterior are nearly equal in their value to the anterior vessels themselves.
And opposite these, there is also an inclusion of the anterior vessels in the posterior vessels, that is, that these vessels from the Chazeh downward of the ZAT of Nekudim, which are the discernment of the thirty-two sparks that became the discernment of a vacant space at the time of the second restriction, have now acquired, through the inclusion of the 288 in them, also the discernment of anterior vessels, which are HBD HGT down to the Chazeh. And for this reason the place of BYA is regarded as complete ten Sefirot, although at its beginning it had only the bottom two thirds of Tifferet and NHYM, for through the aforementioned mixture it attained also the vessels of HBD HGT down to the Chazeh, which are anterior vessels that were never diminished to the discernment of BYA. Indeed, although they are the discernment of anterior vessels, nevertheless they are inferior to the posterior vessels of ZA of Atzilut, because their root comes from the force of the posterior vessels that went out to BYA, but they attained the anterior vessels through inclusion; and therefore they are much inferior to the posterior vessels that are included in the anterior, which are the posteriors of ZA. And know that these anterior vessels that are included in the posteriors are the sortings from which all the Partzufim of BYA were made, for they were sorted only from the Chazeh upward of the place of BYA, and nothing at all from the Chazeh downward. For even at the time of their Katnut, that is, in the first discernment mentioned above that the ARI wrote, behold, they ended at the sixth Sefira of Yetzira of now, which is the place of the Chazeh, so that they are all anterior vessels, but of the discernment of the anterior of the posterior.
And the discernment of Adam HaRishon is from the discernment of posteriors that are included in the vessels of the Partzufim of BYA, in such a way that the anterior and posterior of the posterior are the Partzufim of BYA and Adam HaRishon, namely the discernment of the point of the Chazeh in them; for the Partzufim of BYA have, from their Katnut, nothing more than HBD HGT down to the Chazeh, which was sorted for them from the place of BYA, as above, and in the point of their Chazeh the discernment of their posteriors is included, and that is the discernment of Adam HaRishon.
And this is what he says: “above (in item 106) that Adam HaRishon was created from the dust of the Temple, the place of his atonement; this is not the lower Temple but only the upper one, which is in the last six of Yetzira.” See there. For it is the discernment of the Chazeh of the whole of BYA, which was then found at the end of the last six of Yetzira, which stand in the place of the first six of Beria of now, that is, at the end of HBD HGT down to the Chazeh of Beria of now; and this Chazeh is called the dust of the upper Temple, for Beria is the secret of the Temple, and dust is the name of the Malchut that concludes it, which is the Chazeh. See there, in the words of the ARI. Thus it is explained that Adam HaRishon was created from the discernment of the posteriors that are included in the anterior vessels HBD HGT, that is, the point of the Chazeh that concludes them, and that is what is called “dust from the ground.” As above.
And it has been explained that the source of the discernment of Adam HaRishon is the point of this world, that is, what is called dust; except that since in the breaking of the vessels the 288 were mixed with the thirty-two, and the posteriors attained the anterior vessels as well, the Partzufim of BYA were sorted out of them from the anterior vessels in them, and then Adam HaRishon was included in their Chazeh, which is called “dust from the ground,” for the dust of this world rose to the dust of the Temple, and was sweetened there in the discernment of “dust from the ground.” Thus he is a complete discernment of posterior, except that he was sweetened in the Malchut of the anterior vessels.
And through his rising, with the vessels of BYA, to Ibur [impregnation] in the belly of the Nukva of Atzilut, who was then the discernment of the upper Ima, and receiving there the coupling of AVI, behold, then all the discernment of the heart of stone, which was included in him and was his root, was repelled from him, and he too remained in the discernment of the 288 sparks, and this was done through the illumination of the coupling of Aba; and afterward he received from the belly of Ima the thirty-two holy sparks from her Malchut, and then he was born and came out entirely from the discernment of the Malchut of Ima, and there was nothing in him of the discernment of this world, for no trace remained in him of the discernment of the dust of this world, and therefore he was in the discernment of freedom from the angel of death entirely, as above (page 1943, the passage beginning “And behold”). For he was made entirely in the discernment of anterior vessels, like the Partzufim of BYA themselves, and therefore he clothed ZON of Atzilut; for since he no longer had anything of the discernment of posterior vessels, he is equal to the discernment of ZON of Atzilut.
And with this you will understand even better the words of the ARI in Sha’ar HaHakdamot [Gate of the Introductions], brought above on page 1944, in the passage beginning “And afterward,” that the whole sin was in his having returned ZON face to face while the serpent still had a grip there; study it there well. For the Malchut of the vacant space, which is the point of this world, is the whole internality of the serpent, as is known. And behold, the source of Adam HaRishon was from this Malchut, that is, from the dust of this world; but through the partnership of the quality of mercy with judgment and all the aforementioned corrections of the descent of the 288 and the Ibur, it follows that he was purified entirely from the discernment of the Malchut of the vacant space, which is the discernment of the serpent, to the point that he was fit to rise entirely to Atzilut, in the secret of freedom from the angel of death, for the shells were entirely separated from him. However, since death was still in existence — for the heart of stone remained from the Chazeh downward of the whole of BYA — therefore the Partzufim could be corrected only in the discernment of VAK of the GAR of Haya and Yechida; and from this discernment the posterior vessels of all the Partzufim were in the discernment of back to back, in that the shells still had a grip between the joints: for by force of the illumination of Ima they were corrected only in the discernment of “their posteriors inward,” which suffices as long as Adam HaRishon did not reveal their posteriors; for in these posteriors between the joints, there is the discernment of the dust of this world in the reality that is between the joints, where the first root of Adam HaRishon is, and there too is the grip of the serpent, as above — but with the correction of “their posteriors inward,” it is as though it did not exist, and therefore he had the power to be in Atzilut. But after he drew the GAR of the GAR of Haya and Yechida, and the unsorted vessels from the fourteen shells were drawn there to receive their portion from there, behold, the dust hidden between the joints was thereby revealed, and likewise the first root of Adam HaRishon himself was revealed, which is not of the discernment of the Malchut of Ima, but of the dust of this world, for all the corrections that he had attained through the sortings of AVI and the Ibur were dismantled, and then all the sortings of the posterior vessels were spoiled, for they were separated from the 288 included in them, because of the Malchut of the vacant space that was mixed with the thirty-two of Ima, and the light departed from them, and they died, and they descended again to the shells as before. And this is the secret of “you are from dust, and to dust you shall return,” for now you yourself revealed your deficiency, that you are from the dust of this world and not from “dust from the ground”; and therefore he fell from a lofty roof to a deep pit, that is, from the world of Atzilut down to the point of this world.
And let us return to our subject: for it has been explained that before the sin Adam HaRishon was already entirely in the discernment of anterior vessels, like ZON of Atzilut, in that even his discernment of posterior was not actual posterior, but only the discernment of the posterior of the anterior, like ZON of Atzilut, as above. And therefore he then received complete Mochin like the ZON, that is, both from the discernment of upper Daat and from the discernment of lower Daat, as written above regarding ZON; see there. But after he sinned with the Tree of Knowledge, and his discernment of posterior was revealed, as above — that is, his first root, which is of the discernment of the thirty-two sparks included in the anterior vessels of BYA, and he has no part in the anterior vessels at all — he can no longer receive anything from the discernment of upper Daat, which, relative to the Rosh, is entirely anterior; for although Daat is the discernment of ZAT and posteriors, nevertheless, since it is the posterior of the anterior and posterior that are in the anterior, it is regarded as anterior. And therefore he can now receive only from the discernment of lower Daat, which is VAK of the VAK of the Rosh, that is, the posterior of the anterior and posterior of the posterior, which resembles his discernment, for he too is of the discernment of the posterior of the anterior and posterior of the posterior, as above.
And this is what he says here (in item 113): before he sinned, all these six thousand degrees of souls were included in him, and when Adam HaRishon sinned he was diminished and stood at a hundred cubits, etc., the second thousand of Beria, which are ZON, and of the four thousand of Yetzira and Assiya, and therefore he stood at a hundred cubits; but the discernment of the kisses from the first thousand years, which are AVI of Beria, he did not take them, and when Moses our teacher was born he merited all of them.
Explanation: for through the sin of the Tree of Knowledge there were lost to him all the discernments of posterior, which he had attained through the Ibur, nursing, and Mochin of the upper Nukva, and there remained in him nothing but the discernment of his anterior — that is, the discernment of his inclusion in the anterior vessels of the Partzufim of BYA, which is the point of their Chazeh (as above, page 1947, the passage beginning “And this”). This is regarded in him as the vessel of Keter. Indeed, from the discernment of the point of the Chazeh of the upper AVI he now, after the sin, has no grip there at all, for there are the vessels of the anterior and posterior of the anterior of Beria; rather, only from the Chazeh downward does he have a grip, for there are the vessels of the anterior and posterior of the posterior of Beria, called ZON of Beria, as above. And therefore after the sin he includes only the discernment of a hundred cubits, which are a hundred Ketarim, that is, ten Ketarim from ten Partzufim, which are: ZON of Beria, and AVI and ZON of Yetzira, and AVI and ZON of Assiya. But in AVI of Beria he has no grip, for there it is entirely the discernment of anterior vessels, and even their posteriors, which are the HG of upper Daat, are also the discernment of the posterior of the anterior, whose discernment is equal to the discernment of the anterior. But from the Chazeh downward of Beria, which are ZON of Beria, which are the discernment of the anterior and posterior of the posterior of Beria and the discernment of lower Daat, he can receive the HG that are in them. But from AVI of Yetzira he can receive the HG that are in them, for Yetzira and Assiya, all of them, are the discernment of posterior and Guf, as is known. And therefore he has ten Partzufim.
And this is what he says (in item 109): “The third brain of the HG, from there comes out the drop of seed to beget other offspring, for HG are called the son and the daughter, and therefore the drop of seed of the male is from the drop of Hassadim alone, and of the female it is from the drop of the Gevurot, as written above (page 1952, the passage beginning ‘And the body’), for each discernment receives from the discernment opposite it in the upper one, and therefore also ZA of Atzilut does not receive from the discernment of HB that are in AVI, since they are the discernment of Rosh and ZA is the discernment of Guf, but rather he receives from the Daat of AVI, which is the discernment of Guf and ZAT like ZA; see there. And Daat includes ZAT, that is, VAK and a point, which are called the son and the daughter. And in the same manner the Adam of BYA, which are the NRN of the righteous, which are also the discernment of Guf and not of Rosh, are obligated to receive, they too, only from the discernment of the Daat that is in the Partzufim of BYA, which are the discernment of ZAT that is in the Rosh, called the son and the daughter, as above. And this is what he says: “the drop of seed of the male is from Hassadim,” that is, from the discernment of the son of the Rosh, “and of the female it is from the drop of the Gevurot alone,” that is, from the discernment of the daughter of the Rosh. As explained. And in the same manner the soul of Adam HaRishon also came out, who includes all the souls, as above.