Часть 9 · Глава 78
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- However, the Yesod and the Malchut in her have no place in ZA [Zeir Anpin] upon which to lean. Indeed, the essence of the making of the Yesod in her was not done like the rest of the Sefirot in her, which were made by the force of ZA's illumination in her; rather, it was made from the discernment of the striking of the Gevurot as they descended from the Tifferet to the Yesod by way of descent. They illuminated there, and their illumination was stamped and engraved there, and from the force of their illumination this Yesod was made. For this reason her Yesod is called "a stamped Hotam [seal]," for it is a seal from the Gevurot that illuminated there by their striking in their descent. The Malchut in her, too, is called a Hotam, for the illumination in her is only from the illumination of the seal of the Yesod. And this is the matter of their saying, "a seal within a seal": the outer seal, which is the Malchut, is drawn and made from the illumination of the inner seal, which is the Yesod in her.
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Перевод ИИ
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However, this clothing — that the Nukva clothes the TNHY of ZA — does not mean that she receives all that illumination that is in the TNHY of ZA. Rather, she only receives the discernment of the posterior of the illumination of his TNHY, since the building of the Nukva has only now begun, and she cannot yet attain from ZA more than the discernment of her Katnut. As the ARI wrote above (page 777, item 66; and in Inner Light, the passage beginning “They are not”) that these lights that go out to her from ZA do not breach all the partitions of the Guf of ZA from the Chazeh down; rather, the Nukva receives them through a hole behind the Chazeh. The meaning of these words is that the Nukva does not receive the discernments of the anterior lights in the TNHY of ZA, which come from the discernment of Gadlut, since she still lacks the discernment of her own NHY. For the bottom Hey that descended from the Einayim of ZA is of no help at all to the descent of the bottom Hey from the Einayim of the Nukva; therefore she is compelled to receive only the discernment of his Katnut, in such a way that the Yesod of ZA is the discernment of the Tifferet of the Nukva. For the Nukva herself still lacks the NHY of Gadlut.
And this is what they said: “The measure of the length of the Yesod of ZA is opposite the middle line of the Nukva, from behind her, until the Sium of the Tifferet in her; and thus all the rest of the Sefirot are aligned opposite the NHY of ZA and have something to lean on, but the Yesod and Malchut in her have no place to lean on” — meaning that the Yesod of Katnut is always the discernment of the Tifferet of Gadlut, because at the time he raises his AHP and acquires new NHY, the Yesod of Katnut rises and becomes Tifferet in him, as above, at the beginning of the item. Therefore now, since the Nukva cannot receive anything from the discernment of the Gadlut of ZA, but only from the discernment of his Katnut — because the bottom Hey has not yet descended from her Einayim, since the screen of the Einayim has only Ruach and Nefesh, which are HGT and NHY — and since ZA is already in the discernment of Gadlut, the length of his Yesod is aligned opposite the Tifferet of the Nukva. For the Nukva does not receive from the Yesod of Gadlut of ZA, but from his Yesod of Katnut, which has now risen and become the Tifferet of ZA; therefore it illuminates to the Nukva only, likewise, the discernment of her Tifferet, and not the discernment of her Yesod. Therefore the Yesod and Malchut in her have nothing to lean on, since they have no discernment opposite them in ZA, as above.
And one should not raise the difficulty that, accordingly, the Netzah and Hod of the Nukva are also found to have no discernment opposite them in ZA, since the Netzah and Hod of Katnut are now in ZA the discernment of HG. However, there is a difference between the two lines and the middle line: for in the two lines, only the upper two-thirds of HG rose and became HB. Likewise, the upper third of Netzah joined with the lower third of Hesed and became the vessel of Hesed; and in the same way, the upper third of Hod joined with the lower third of Gevura and became the vessel of Gevura. Accordingly, the lower two-thirds of the Netzah and Hod of Katnut remained in their place, even at the time of Gadlut. This is not so in the middle line, where all of the Tifferet rose and became the discernment of Daat in Gadlut, and likewise all of the Yesod rose and became the discernment of the Tifferet — as above (see Etz Chaim, Gate 29, Chapter 4). Accordingly, nothing at all remains of the Yesod of Katnut of ZA in its place below; rather, it is entirely in the Tifferet. Therefore the Yesod and Malchut of the Nukva of ZA have nothing to lean on. For from the Yesod of Gadlut, which is in its place, she cannot receive; and the Yesod of Katnut is now found in the discernment of Tifferet. As explained.
However, those male Gevurot in ZA do not illuminate and come to the Nukva at all, since she is still in the discernment of her Katnut, and the bottom Hey has not yet descended from her Einayim, as above. Rather, ZA bestows upon her through the hole behind the Chazeh, meaning from the discernment of his Peh [mouth] of Katnut, which was in the place of the Chazeh, as above, in which the root of the Peh of Katnut remains even now, at the time of Gadlut. But since, from the discernment of Gadlut, those female Gevurot that were in the Peh of his Chazeh have already turned into the discernment of males, at which point it is regarded that the hole in it was closed again, since it no longer has the force of femininity in the Chazeh — for this reason, the root of the hole of Katnut that remains in it is now regarded as the discernment of the posterior hole. In this way, the anterior hole, which is the Peh of his head, has been closed since the time of Katnut, since these Gevurot have already become males in it. And the earlier root of Katnut that remains in it, for the reason that there is no absence in spirituality, is now regarded in it as the discernment of the posterior hole that remains in it for the sake of the Nukva. Understand this well.
Therefore, at the time that the Gevurot of ZA turned from the discernment of the anterior Peh of the Chazeh to the discernment of the posterior hole, to descend to the Nukva until the Sium of her Guf — since they thereby lost the discernments of masculinity in them, namely the illumination of Hochma, and became female Gevurot, as above — it is regarded that they struck there at the Sium of her Guf, and engraved there the discernment of the Yesod in her; meaning, that they revealed there the discernment of restriction and the screen from the discernment of the Nikvey Einayim, which ended there all the illumination of the Nukva. And these forces of the Sium are called a bending fire, since the Gevurot are in the secret of a blazing fire, which, while they were in ZA, would enlarge his Sefirot from below upward, and caused the revelation of the illumination of Hochma in the five Hassadim, as stated in its place. And now, when they went out through the posterior hole to the Nukva, from the discernment of above downward, they struck and imprinted there, at her Sium, all the force of judgment in them. And in their form the vessel of the Sium of the Nukva, which is called Yesod, was stamped. This is the secret of the bending fire that caused harm: for in ZA they were the main force that enlarged his lights, and all their virtue was because they blazed from below upward. But after that fire, namely the Gevurot, bent from above downward and came into the Nukva, they turned into female Gevurot and caused a deficiency there, from the discernment of the forces of the Sium in them — which is regarded as a great harm relative to how that fire served with ZA. As explained.
And this is what they said: “However, the essence of the making of the Yesod in her was not made by the force of the illumination of ZA, but rather they were made from the discernment of the striking of the Gevurot, as they descended from the Tifferet to the Yesod by way of descent, and they illuminated there, and it was stamped and their illumination was engraved; therefore her Yesod is called a stamped seal, for it is a seal from the Gevurot that illuminated there by their striking, in their descent” — meaning, as above, that the Nukva receives only from the discernment of the posterior of ZA, namely from the earlier root that he had at the time of Katnut, and cannot now receive from his anterior, which is the Gadlut. Therefore we regard ZA and the Nukva as now standing back to back, and we take no account at all of the fact that ZA himself has anterior and Gadlut lights, since he does not bestow upon her except from the discernment of his posterior and Katnut. However, the opposite also occurs: the Nukva also receives the discernment of a deficiency from the state of Gadlut that ZA himself has, and this is that the Yesod of Katnut, from which the Nukva needs to receive for the discernment of her Yesod, is no longer now the discernment of Yesod, since it rose and became Tifferet, as above. And this is what the ARI wrote, that the Yesod in her was not made by the force of the illumination of ZA, since her Yesod now has no discernment opposite it in ZA from which it could receive his illumination, as above. And this is what he wrote: “but rather it was made from the discernment of the striking of the Gevurot as they descended from the Tifferet to the Yesod, by way of descent, and it was stamped and their illumination was engraved there” — for the discernment of the illumination of her Yesod, whose corresponding discernment is now found in the Tifferet of ZA, where the Gevurot in it turned into males, as above — when they pass through the posterior hole from the Tifferet to the Yesod in her, namely to the Sium of the Guf, the forces of judgment in them are revealed, which are the forces of femininity that detain the expansion of the upper light, as above at length; therefore they made there the discernment of engraving and etching by the force of the form of this posterior hole of ZA, through which they passed. And thus the Yesod of the Nukva is found not to be made from the discernment of illumination like the rest of the Sefirot, but on the contrary from the discernment of striking and etching, in the secret of the bending fire that caused harm, as above at length.
And this is what they said: “The Malchut in her, too, is called a seal, for the illumination in her is only from the illumination of the seal of the Yesod, etc.” — meaning that the Malchut in her also has no discernment opposite her in ZA to receive illumination from it; therefore she is stamped from the inner seal, which is her Yesod, in the secret of a seal within a seal, from which sweetening is drawn to the Malchut, since the Malchut is essentially the discernment of the bottom Hey, as above. However, it is a small illumination, by the force of the concealment of the bottom Hey in Radla [the unknown head]; and nevertheless, the force of judgment in her is strong, since it is of the discernment of the bottom Hey itself. And now, after she was stamped with the seal of the Gevurot in her Yesod — which Gevurot came from the secret of the Chazeh in the Tifferet, which is the discernment of the ascent of the bottom Hey into the discernment of the Bina of Hassadim, in the secret of the partnership of the quality of mercy in judgment, as above — therefore the Malchut of the Nukva receives the sweetening of the quality of mercy, and is found to gain from the seal that she received from her Yesod. This is the secret of a seal within a seal, since the inner seal has its essence from Bina, for she has already received a great sweetening from the time of the ascent of NHY to HGT, and what remains in the bottom Hey after the aforementioned sweetening is the secret of the crown of her Yesod. Therefore, even though she was stamped again with the Gevurot of the Yesod, which are of the discernment of the partnership of the quality of mercy, nevertheless the force of the bottom Hey concealed in her gives her immeasurably great potency, more than in the Yesod of the Nukva; therefore two seals are needed, since the force of the Sium in the crown, which is the second, outer seal, has in it the main protective force sufficient to guard holiness from the grip of the shells.