Часть 8 · Глава 52

*And behold, I have already informed you above that there is the aspect of Atik and its Nukva, AA and its Nukva, and Aba ve Ima and ZON. However, there is a distinction concerning the above females, which is that, behold, the female is judgments, and she is of the aspect of the clarification of the kings — so how can the name “female” rightly apply to Atik and AA, who are the utmost of mercy, as mentioned in the two Idras? Moreover, behold, the very existence of the aspect of male and female indicates diminution and separation, and there is no complete unity as there is when the male alone exists. And behold, we find, we have seen, in many places in the Zohar and in Idra, at 141b, concerning that image of man, that the general rule of male and female begins and is fixed there — which is not so with Atik. And likewise we find in many places that the aspects of male and female did not begin except from Aba ve Ima downward, as mentioned in Idra Zuta at 290a: “This Hochma expanded and was found as male and female” — namely Hochma is father, Bina is mother, and through them everything endures as male and female, and so forth. If so, how do we say that even in Atik and AA there is the aspect of a female, when we find the opposite of this in many places, and in particular in the Zohar, Portion Bereshit, 22b, where the Cause of all Causes said this verse, “See now that I, even I, am He, and there is no god with Me,” for there is one that is joined, such as male and female, and it was said of them, “for one I have called him,” but he is one, not in number and not in joining — hence He said, “and there is no god with Me,” which is the aspect of the female called Elohim, who is judgment.