Part 9 · Chapter 104

The Ari's Text

Afterwards, Aba and Ima raise them to the Chuppah [wedding canopy], in their upper palace, after the Nesirah [sawing apart] — while there are still in them only the Lights of Achor be Achor [back to back] — and they couple there Panim be Panim [face to face], and he places in her the Hasadim of Ima, which are also nothing but five Gevurot of MA of BON from his own discernment, except that relative to her Gevurot they are called Hasadim. And then these Hasadim are called Rucha de Shadi be Gavah [the spirit that he casts into her], for then it is in the secret of an actual Zivug [coupling].

Inner Light

This commentary hasn't been matched to individual seifim yet — items are shown in reading order, and the number beside each one counts the notes themselves, not the seifim of the Ari's text.

Not matched to a seif

1AVI raise them to the Chuppah [wedding canopy], etc., after the sawing: For now that the Nukva already has her AHP, she is fit to rise as MAN to receive the Lights of Neshama (as above, page 802, the passage beginning “And this he said.” See there). And this is what he said, that AVI raise them.
2Lights of back to back, and they couple there face to face, and he places in her the Hassadim of Ima, which are also nothing but the five Gevurot of MA of BON: That is, that the Nukva still has only the Mochin of VAK, which means the Gadlut of vessels, but of the Lights of the anterior she still has none. And now, through the rising of MAN to AVI, she receives from ZA the Lights of Neshama, which are the Lights of the anterior. And what he says, that they couple face to face — this means, through inclusion in AVI: that ZA is included in Aba, and the Nukva is included in Ima, whereby AVI return to being face to face. And with this it is regarded that ZON, too, are there face to face, since they are included within them, in the secret of the rising of MAN. And these Lights that she receives are the five Gevurot of MA of BON — meaning the portion of the MA that is in Ima, which is Bina and Malchut of Bina of MA. And this is what he said: “that he places in her the Hassadim of Ima, which are also nothing but the five Gevurot of MA of BON” — and although they are the Hassadim of Ima, as he says further on, still they are considered Gevurot relative to the Mochin of ZA. For his are all entirely MA, in that the Hassadim within him are of the discernment of the MA of Aba, which are Hochma and ZA of Bina of MA, and the Gevurot within him are the MA of Ima, which are Bina and Malchut of Bina of MA, as above, in the secret of the exchange of Mochin. And therefore the MA of Ima is called by the name Gevurot.
3Rucha de Shadi be Gavah [the spirit that he casts into her], for then it is in the secret of an actual coupling. Indeed, her vessel is the Yesod. And the MAN are the five Gevurot of her portion, which she takes at the time of the sawing: Here he divides between three discernments: the Rucha, the vessel that raises MAN, and the MAN themselves. And he says that the Rucha that her husband casts into her, in the first coming, is the discernment of MA of BON, which are Bina and Malchut of MA that are in Ima, which was taken by ZA in the coupling face to face through inclusion in AVI, and these are actual Hassadim, except that they are regarded as Gevurot relative to ZA. However, the vessel that raises MAN, with the MAN, which are the five Gevurot of the Mantzepach, she receives at the time of the sawing — that is, in the discernment of the Mochin of VAK, which is for the completion of vessels, namely, to raise up her AHP, as above; and these AHP become for her the vessel that raises MAN. And the Lights that she receives then are the discernments of the twenty-seven letters of Ima, not by way of ZA — in that the sum of the twenty-two letters makes in her the second Dalet and hinge of her Yesod, and the five letters of the Mantzepach make in her the MAN. As above. And all these are the discernments of the Gevurot of BON of BON, which are the discernments of the bottom Hey of Bina of BON, whose illumination she took at the time of Katnut, and now she takes from the discernment of their very selves — meaning, from the discernments of the GAR that are in them, as explained above. Thus the vessel and the Rucha do not come in a single coupling, but in two couplings: for in the outer coupling, for the sake of the sawing, which is from the discernment of the externality of AVI, for the Mochin of VAK of the Nukva — then the vessel that raises MAN is drawn to her. And afterward, in the second coupling, after the sawing, which is an inner coupling for the sake of the Mochin of Neshama for the Nukva — then she receives the Rucha that her husband casts into her.