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Текст АРИ

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Understand this: previously, the posteriors of them both were entirely Dinim [judgments], and being Dinim, they were attached together, for they all had a single wall. Therefore He cast Durmita [deep slumber] upon him, and the Mochin withdrew from him, as above, which is called sleep. Then his soul — the Mochin that had withdrawn from him — would draw to him Hesed and vitality, to that Kista de Chayuta [measure of vitality] that remains within him, in the body, at the time of sleep, from the Hesed of Bina, and it would spread within him inside. And then the Dinim and the posteriors would withdraw and take hold in the back of the Nukva [female], and they separate from one another. And this is, "Hesed comes and separates them." And this is the secret of, "and in its place, Rachamim [mercy] and Hesed are sunk."

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1His soul, which is the Mochin that withdrew from him, was drawing to him Hesed and vitality: For his Neshama was there in AVI, in the secret of MAN, together with the Nukva, by means of which AVI would couple; and the drop of their coupling would bring down the bottom Hey from the Einayim of the Nukva, whereby it raised her AHP, and she was completed in ten vessels, as above. This is the secret of “Hesed comes and separates them.” For the drop of the coupling is called Hesed, in that it raised the posteriors of the Nukva, and they were separated from ZA.
2And the posteriors would withdraw and take hold in the back of the Nukva, and they separate from one another: which are the ten posteriors that withdraw in the secret of the Ten Days of Repentance, which separate from ZA and are given to the Nukva, in that these ten posteriors complete her in ten Sefirot. And you already know that these posteriors are the discernment of the AHP of the Nukva that join to her by the power of the Hesed of the coupling of AVI, which drew the Mochin of ZA from them, as above in the adjacent item, and this drop of Hesed brings down the bottom Hey from the Einayim of the Nukva. And her ten posteriors that are in the AHP are restored to their place. And the matter of the ten within them is explained above in the words of the ARI (page 741, item 10), that they are the secret of the posteriors of the Rosh, hinted at in the posteriors of the simple HaVaYaH, which in gematria is 72, and in the posteriors of the Guf, hinted at in the posteriors of the HaVaYaH in the filling of BON, which in gematria is 144, which together are in gematria 216, and in the gematria of Gevura. See there. For although they are only the discernment of AHP, still there is in them the completion of every single Sefira, both of the Rosh and of the Guf, since all the inner vessels of the Partzuf of Neshama are made from them. And therefore they are regarded as ten posteriors.
Nor should one raise the difficulty that, since all these posteriors are the AHP of the Nukva herself, and ZA has no part in them — for what was said above, that ZA takes his portion and her portion because he is a firstborn, this was said only regarding the discernment of the GE of the Nukva, in that they are attached to his AHP and were together with him in the first coming of ZA, and therefore he took her portion, since her MAN were without form, as above (page 803, the passage beginning “His portion”) — but as for her AHP, he is not at all comprised of them, and therefore she takes them not by means of ZA, but by means of Ima, as above. If so, why does ZA need to influence to her the ten posteriors mentioned? Indeed, you must know that the Nukva takes no light at all except by means of ZA, as written in Etz Chaim, Gate 39, Discourse 7 — for how could she receive from Ima, who is above her upper one? Therefore the ARI is precise, and says: “that his soul, which is the Mochin that withdrew from him, was drawing Hesed,” etc., “and it would spread within him, and then the Dinim and the posteriors would withdraw from him and take hold in the back of the Nukva, and they separate from one another; and this is, ‘Hesed comes and separates them’” — and you see how precise the ARI is to teach us: after saying that she takes the Mochin not by means of ZA, that nevertheless the soul of ZA first receives the drop of the upper Hesed, and it spreads first within himself, and only after this does he give the posteriors and the Dinim to the Nukva. That is, he influences to her that same illumination of the Hesed of the coupling, which brings down the bottom Hey from her Einayim and restores to her the AHP. And then the Nukva acquires the posteriors that are particularly hers, which are her own AHP, and then she is completed in her inner ten Sefirot. And do not wonder at the ARI calling them by the name Dinim and posteriors, for these AHP, which now come out from within BYA, are certainly Dinim.
And remember this well: that it is the ARI’s way to always say that the Mochin of the sawing, or the vessel that raises MAN, the Nukva receives from Ima, not by means of ZA; and the meaning is, that she cannot receive them from the discernment of the vessel and Rucha of ZA except through an addition of Mochin and the rising of MAN. However, these too she receives from ZA, for this is why it is called the first coming — both in the vessel, which is for the Mochin of VAK, and in the Rucha, which is for the Mochin of GAR — for the discernment of her complete Nefesh in all of AB, SAG, MA, BON. As above, page 742, item 11. And it is called the Rucha that her husband casts into her, because her husband takes hold of them first in his Daat, for ZA is the secret of Ruach [spirit], and therefore it is called Rucha. As above, page 745, item 14.

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