Часть 6 · Глава 23
Текст АРИ
- Также и в самих ГА˝Р есть разделение между одним и другим. И это из-за того, что от кетэра не спустились даже ахораим, а только лишь ахораим НэХ"И. Однако в АВ"И Некудим спустились только их ахораим, а паним остались на своих местах. Смысл этих вещей в том, что эти света, продолжающиеся до шиболет закан, разделились на три: так кетэр взял от свойства озэн самого, из того, что процесс видения вбирает при созерцании в свете озэн. И, тем более, что включены в него два других света, из этого было создано кли для кетэра Некудим. А Аба взял от того, что процесс видения вбирает при созерцании от светов хотэм, и также свет пэ включен в него.
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And from here a root was made for the discernment of male and female in the worlds. For the record of the discernment of clothing, which always remains after the departure of the lights of the Guf of the upper one, is regarded as male, whose meaning is that he is half a body and is unfit to draw the upper light except through partnership with a female, who completes his deficiency. And so it was with the record of phase four of clothing: he was joined with phase three, and then the male was completed with respect to drawing as well, by force of the coarseness of phase three. And then the upper coupling emerged upon him, that is, upon a screen that is included of the two records: phase four of clothing and phase three of drawing, as the ARI writes there. And the ARI explains there that they make two couplings by way of inclusion. In the first coupling the female, who is phase three, is included in the male, who is phase four, and then they draw the level of the upper Keter, for the coupling upon the coarseness of phase four draws the level of Keter, as is known. However, since he lacks phase four of drawing, he therefore cannot descend to the Guf, which is the discernment of clothing in vessels, for there is no expansion of vessels except from the discernment of the coarseness, that is, by force of the drawing, and this is what phase four lacks. Therefore he needs a second coupling, and it is through the inclusion of the male in the female, that is, in phase three, where there is the discernment of drawing. But the level that emerges through this coupling is only the level of Hochma. And after these two couplings were made, they are able to descend and clothe in the Guf, and they clothe in the vessel of Keter of the Guf. Study it there well.
And in this same manner it is in all the Partzufim [pl. of Partzuf], for such too was the order of emanation of the Partzuf SAG from AB. For there too the last phase, which remained after the departure of the lights of the Guf of AB, was only in the discernment of clothing, which is called male, that is, the discernment of clothing of phase three, since the last phase of AB is phase three. And he too is obliged to join with a female, in order to complete for him the discernment of drawing, so that he will be fit for coupling with the upper light. He therefore joined with phase two, who remained whole with respect to drawing as well. And then the two of them were included in two couplings, in the manner explained in the Rosh of the Partzuf Galgalta.
And in this manner it was in the emanation of the Partzuf BON, which is the world of Nekudim, which was emanated and came out from the Rosh of SAG. For after the lights of NHY of AK departed, together with the nine lower Sefirot of SAG, as above, here too the last phase vanished and left no record of drawing behind her, but only of the discernment of clothing, which is called male, as above, and he is unfit for coupling with the upper light unless he partakes of the discernment of drawing of the female, who here is only phase one. For the last phase of the Partzuf SAG is phase two, of which nothing remained but the discernment of clothing; hence the whole record is phase one.
And behold, this male and female rose to the Nikvey Einayim, where they were included in two couplings, as above with AB and SAG. In the first coupling the female was included in the male, who is phase two of clothing, and then the level of Bina was drawn upon them, as is known that phase two draws the level of Bina. It turns out that the female too, who is the level of phase one, gained the discernment of GAR [first three] through her inclusion with the male. Yet they still cannot descend to the Guf, because of the lack of the coarseness of drawing in phase two, until they made the second coupling, in which the male was included in the female, who is phase one, and they drew the level of ZA, and then they descended to the discernment of clothing in the Guf, in the manner that the ARI explained with the Partzuf AB. See page 303, item 14.
Now you will understand well the nature of the GAR of Nekudim. For the Keter of Nekudim is the secret of the male, who is phase two of clothing, and the Hochma and Bina of Nekudim are both of them the female, who is phase one. And they were included in one another in the two couplings in the Rosh of SAG, and from there they descended through the Dikna [beard] to their place below the Tabur, and expanded into a Partzuf of its own, that is, into the three discernments mentioned above, which are two Roshim and a Guf: the first Rosh is YESHSUT, in the discernment of GE alone; the second Rosh is the GAR of Nekudim, which are the AHP that came outside the first Rosh; and the Guf is the ZAT of Nekudim.
And by this you will also understand the Partzuf of the Dikna. For it was explained above that every lower one emerges by force of the records that rise from the departure of the lights of the upper one to the Malchut of the Rosh of the upper one itself, which are the discernment of male and female. At first they are included in the screen of the upper Rosh and make two couplings there, in two
kinds of inclusion, and they draw two levels there: the first level in the measure of the male, and the second level in the measure of the female, all of which is done in the Rosh of the upper one itself. And afterwards they expand and descend to the place fitting for them. (31) And know that these two levels, which the male and female of the Partzuf of Nekudim drew while they were in the Rosh of SAG, are the entire Partzuf of the Dikna that is in the Rosh of SAG itself. For they are not discerned in the Rosh of SAG proper, but only in the discernment of branches that come outside, which are the hairs, as above. And by this you will understand that the first correction of the Dikna, which is the two borders of the beard that extend from beneath the ears, is the secret of the male, that is, the level that emerged in the inclusion of the female, which emerged in the measure of the male, whose level reaches up to Bina. And the two lower corrections, which are the hairs upon the upper lip beneath the Hotem [nose], on the right and on the left, and after them the Orcha [path] free of hairs that is in their midst, which is drawn in a straight line in the middle of the lip from beneath the Hotem to the Peh — both of these are the female of the Rosh, that is, the level of phase one, which emerged in the inclusion of the male in the female. And it has already been explained that the female too has the level of Bina, for she was included in the first coupling in the measure of the male. Even so, there is a great difference between them: since the male is himself phase two, he has the self of the light of Bina; but the female, who is herself only phase one, which is the light of ZA, therefore has only an illumination from the light of Bina, and not the self of the light of Bina.
And behold, all the lights of male and female that are in these three corrections come to be clothed in the Shibolet of the beard, which is the AHP that came out into the discernment of a Guf, as above. Therefore those two levels mentioned above are discerned, in the three upper ones of the Dikna, in the Shibolet of the beard.
And this is what he says, “The Keter took from the discernment of the Ozen itself, from what the sight draws in looking at the light of the Ozen.” For the Keter of Nekudim is the discernment of the male, who has the level of phase two, as above. He is therefore extended from the looking at the light of the Ozen, that is to say, from the coupling that emerged in the level of Bina, which is the light of the Ozen, from where it is extended to the male, who is in the discernment of the Shibolet. And from the Shibolet it descended to its place, below the Tabur, to the discernment of Keter of Nekudim. Thus the Keter has the self of the light of the Ozen.
And this is what he says, “And Aba took from what the sight draws from the lights of the Hotem, and the light of the Peh is included in it as well.” For Aba of Nekudim is the discernment of the female, who has nothing but phase one, as above. And Ima of Nekudim too is included in Aba, for both of them are regarded as the discernment of the female in relation to the Keter. Therefore he has nothing of his own but the light of the Hotem, which is the light of ZA, for phase one draws only the level of ZA. And the light of the Peh, which is Malchut, is likewise included in the light of the Hotem, since both of them are one level that emerged in the second coupling, in the measure of the female, as above.