Часть 9 · Глава 10

Текст АРИ

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And all these discernments are all in the name BON [52], except that there are two discernments in it. For the Achoraim [posterior] of this name, which in Gematria is AB [72] KADEM [144] — thus: Yod, Yod-Hey, Yod-Hey-Vav, Yod-Hey-Vav-Hey, which is 72 in Gematria, plainly; and Yod; Yod, Hey-Hey; Yod, Hey-Hey, Vav-Vav; Yod, Hey-Hey, Vav-Vav, Hey-Hey, which in its filling is KADEM [144] in Gematria — and the two of them together are RIU [216] in Gematria, Gevura: this is the discernment of the Kli [vessel]. But the name in its order, in its filling — thus: Yod-Vav-Dalet, Hey-Hey, Vav-Vav, Hey-Hey — is BON [52] in Gematria: this is the MAN [Mayin Nukvin] themselves. And there are many matters and many discernments in this, and they will be explained, God willing, in their place.

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1The posterior of this name, which in Gematria is AB [72] KADEM [144], etc., and the two of them together are RIU [216] in Gematria, Gevura — this is the discernment of the vessel; but the name in its order, in its filling — this is the MAN [Mayin Nukvin] themselves: You need to know what the ARI wrote in Etz Chaim, Gate 18, end of Chapter 1. And these are his words: The root of HaVaYaH is the four letters themselves, but their filling is the elucidation of the HaVaYaH and the emergence of their lights outward. Meaning: the four letters of HaVaYaH without filling indicate the root Sefirot in the Partzuf, which are called Rosh or Keter; and if they have filling, they elucidate the root — that is, they elucidate the stature of the Partzuf, namely by the four fillings: AB, SAG, MA, BON [52], as is known. He also wrote there that the name HaVaYaH in square indicates the discernment of the posterior of the Partzuf.
And this is what he said: “All these discernments are all in the name BON” — meaning, as above, that all the discernments of the MAN from all five Partzufim of Nekudim are called by the name HaVaYaH of BON — “the posterior of this name, which in Gematria is AB KADEM, AB plainly, and KADEM in its filling” — for the posterior of the simple HaVaYaH without filling is AB, and the posterior of the HaVaYaH in the filling of BON is KADEM — “and the two of them together, in Gematria, are RIU, Gevura: this is the discernment of the vessel; but the name in its order, in its filling, in Gematria BON — this is the MAN themselves.”
And you see how precisely the ARI explains to us the difference between the MAN themselves and the vessel that raises the MAN. For the two discernments — the posterior of the upper one, and the anterior of the lower one — that are in every MAN, are hinted at in the posterior of the HaVaYaH of BON, which is the discernment of the upper one, and in the anterior of the HaVaYaH of BON, which are the anterior vessels, GE [Galgalta ve Einayim], of the lower one. Therefore the discernment of the posterior, which is RIU, included in the MAN — from which is made the completion of the posterior of Gadlut of the upper one, and which joins the building of the Partzuf of the upper one — becomes the discernment of the vessel that raises the MAN of the lower one to him, to correct it in his coupling. As above in the explanation of the firstborn sons of AVI toward ZON. For likewise here too, in the Nukva [female]: after her Katnut is already completed, she raises her MAN to the coupling of ZON — these MAN, too, being comprised of two discernments: from the posterior of herself that fell to BYA into the discernment of the anterior of the souls of the righteous — namely, the discernment of the RIU within the MAN — together with the anterior vessels of the souls of the righteous, which are the discernment of the HaVaYaH of BON in its order, being anterior vessels and not posterior. And when these are corrected through the first coupling of ZON, then the correction rises only to the discernment of the posterior of the Nukva alone — that is, to the discernment of the RIU of the MAN; but to the discernment of the HaVaYaH of BON of the MAN, which are the anterior vessels of the souls of the righteous, no correction yet reaches them, even though they clothe the posterior of the Nukva at the time of the coupling. As above.
And this is what he said: “A woman does not conceive from the first intercourse” — for the first intercourse suffices only to raise the AHP of the Nukva, to complete her building in the ten Sefirot of Gadlut, namely her posterior; but the anterior vessels of the souls of the righteous that are found with her AHP at the time of the coupling are not depicted at all now, as above — rather, afterward, once her posterior has already received its full correction, a second coupling is made in her over these MAN of the souls of the righteous, and then she conceives from them.
And this is what he said: “For in the first intercourse he made in her the discernment of a vessel, and from then on there is room for the MAN to be depicted within it, and then she conceives” — for before her own AHP were corrected, how could she correct the MAN of the souls of the righteous, which are a degree lower than her, and which are unfit to receive from ZA alone, since he is like a supreme cause to them? Therefore the MAN could not be depicted in her at the first intercourse. But at the second intercourse, once her AHP are already corrected within the building of her Partzuf, then the MAN are depicted within the vessel of her posterior, and there they receive their portion; and we have already elaborated on this matter regarding the MAN of AVI (above, page 739, the passage beginning “And this he said, indeed”). And you should liken the three degrees here to the three degrees: AA, AVI, and ZON, from there, in the whole order — for ZA resembles AA, and the Nukva resembles AVI, namely the upper one; and the anterior vessels of the souls of the righteous resemble ZON, who, in the second coupling of the upper one close to them, receive the correction of their Katnut, called Ibur. And in this way you will understand the matters better still. You will also see how this matter applies to every kind of MAN.

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