Часть 14 · Глава 3
Текст АРИ
Перевод ИИ
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- Know, that the aspect of the Mayin Nukvin of ZA and his Nukva are the souls of the righteous, who are called their sons, in the secret of 'sons are you to the Lord your God.' And the aspect of the MAN of AVI are ZA and his Nukva, their sons. And as we explained, that every night and every night the souls of the lower ones ascend in the secret of 'into Your hand I entrust my spirit,' at the time of lying down, and the upper Nukva of ZA becomes pregnant with them, in the secret of 'they are new every morning; great is Your faithfulness.'
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Перевод ИИ
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And the root of this matter begins with restriction 2, which was to prepare the world of Nekudim, when the bottom Hey rose into the Einayim, and took the AHP out of all the degrees, so that the AHP of Rosh [head] fell to the discernment of Toch, and the AHP of Toch fell to the discernment of Sof [end], and the AHP of Sof fell to the discernment of BYA — meaning, these vessels became the place of BYA: Bina became the place of Beria, ZA the place of Yetzira, and Malchut the place of Assiya. Then the light of the Einayim expanded and came out in the ten Sefirot of Nekudim, which ended at the Nikvey Einayim of the Partzuf NHY, meaning, at the place of the Chazeh [chest] of the Partzuf Sof, which is called NHY. For nothing remained there but GE, which are Keter and Hochma, while Bina and ZON were already below the ending of restriction 2, called the Parsa of Atzilut, and therefore could not receive any light at all. Thus in this state, the entire upper half-Partzuf was within the internality of the Partzuf below it, for the AHP of GAR of Nekudim were in the HGT of Nekudim, and the Bina and ZON of HGT were in the NHY of Nekudim, and the Bina and ZON of NHY were in BYA. For there was in each of them nothing but Keter and Hochma alone, because of the bottom Hey that ended each degree at its Nikvey Einayim, meaning at Hochma, so the Bina and ZON of that degree were found beneath its ending, meaning in the degree below it.
And after that, through the ascent of MAN [Mayin Nukvin] of the inner NHY of AK to AB and SAG, a new light came out from them to the GAR of Nekudim and brought the bottom Hey down from the Nikvey Einayim to its place, the mouth; and the AHP of GAR of Nekudim rose from the place of HGT and returned to the GAR of Nekudim, and completed them to ten Sefirot, and they became fit to couple with the upper light; and then the bottom Hey was renewed with the coarseness of phase four, and the upper light that struck upon her brought out the level of NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] of Yechida, in the measure of Galgalta of AK, and the discernment of their body — meaning from above downward — expanded in the king of Daat as far as Assiya, for through AB and SAG the Parsa beneath the Hochma of the ten Sefirot of NHY was also annulled, and the Bina and ZON that had fallen to BYA joined the discernment of the ten Sefirot of NHY of the king of Daat. And after that the refinement and the breaking began, and once phase four was refined, the king of Daat broke and descended completely to BYA, for even the discernment of Keter and Hochma in its Rosh, Toch and Sof — which are fit to stand in Atzilut even from the discernment of restriction 2 — nevertheless they too fell to BYA, because of their joining, each in its own discernment of AHP, as is written in Part 7. And afterward the records that remained after the annulment of the Rosh of Yechida — called the look of the Einayim of AVI upon one another — rose again, and were renewed in the third discernment of coarseness: the Rosh being called the body of Aba, and the Guf [body] being called the king of Hesed. And once it was refined and broke, a Rosh and Guf came out from phase two, called the body of Ima, and the king of Gevura. And once that too broke, a Rosh and Guf of phase one came out, whose Rosh is the coupling of the Yesodot of AVI, and whose Guf is the king of the upper third of Tifferet down to the Chazeh.
And after the breaking of this king, all the records returned and were renewed in the coupling of the Rosh, for the coarseness of phase three of clothing and phase two of coarseness returned upon them, and in them too came out four Roshim one after another, with four Gufim, which are the four kings of TNHYM of Nekudim from the Chazeh downward; and after they broke, the records returned to renewal in the coupling of the Rosh, and now nothing remained in those records except the coarseness of phase one, and they brought out a Rosh without a Guf. As is written at length in Part 7 — see there, in Inner Observation.
And you find here five Partzufim in full, which came out because of the renewal of restriction 1 in the bottom Hey, by the power of the illumination of AB and SAG, and they are entirely similar to the five Partzufim of AK that came out before restriction 2. For the level of the look of the Einayim of AVI upon one another is like the level of Galgalta of AK, for Einayim means Hochma, and the look of the Einayim of AVI means the coupling of the Hochma of Aba with the Hochma of Ima — meaning the light of Hochma in the vessel of Hochma — which does not occur except in Galgalta of AK, for in AB of AK the Hochma had already descended to the degree of Bina. Thus this level is the measure of the Partzuf Galgalta of AK, and after it came out three levels: the body of Aba and the body of Ima and the Yesodot of AVI, whose bodies are HGT down to the Chazeh, and they are the level of AB of AK, which brought out these three degrees through their refinement until they were completely annulled. And afterward, all four levels of YESHSUT are in the measure of SAG of AK, for they came from the level of the look of the Einayim of YESHSUT upon one another, which means the coupling of the Binot — meaning that their Hochma, called Einayim, descended to the degree of Bina, which is the level of SAG of AK, which has the third discernment of clothing. And through the refinement of this level came out the four kings of TNHYM, until this whole level of SAG was annulled. And after that came out the level of phase one, called MA and BON, and it too was annulled. Thus there are here five Partzufim: Galgalta, AB, SAG, MA, and BON.
Now, these GESMB, at the time of their Atzilut, were built through the return of the AHP to each one, for the illumination of AB and SAG that brought the bottom Hey down to the mouth returned and annulled the endings of restriction 2, and set them up at the ending of restriction 1, as above; therefore all the AHP that had come out to the degree of the lower one because of the bottom Hey in the Einayim now returned to the GE of their degree, as before restriction 2. Thus these — Keter, Hochma and Bina of Nekudim — which had before been in the discernment of back to back, because they lacked their AHP, now, after the illumination of AB and SAG annulled the ending of the bottom Hey in the Einayim, and KHB of Nekudim each attained its own AHP, expanded into three whole Partzufim, Rosh and Guf, down to BYA. Therefore, after the breaking of the vessels of their bodies, because of the annulment of the illumination of AB and SAG, when the ending returned to the Einayim, and the Parsa of BYA returned to its place, all the discernment of the AHP of GAR of Nekudim fell again, each to its own lower degree, as before the emergence of their Gadlut; and the AHP of Keter fell to its body, which is the king of Daat; and likewise the AHP of Hochma, which had expanded into a whole Partzuf of AB in three levels, one below the other, as above, each kind of AHP fell to its own lower degree — for the AHP of the discernment of Haya of AB, called the body of Aba, fell to the place of the king of Hesed; and the AHP of the discernment of Neshama of AB, called the body of Ima, fell to the place of the king of Gevura, which is the body of Neshama; and the AHP of the discernment of Ruach-Nefesh, called the Yesodot of AVI, fell to the place of the upper third of Tifferet down to the Chazeh, which is its body — for every Guf is regarded as the lower degree of its Rosh. This shows you exactly how all the discernment of AHP of every single Rosh of the five discernments of NRNHY of AB fell, each one, to the discernment of ZA, which is its body.
And likewise the AHP of the Roshim of the five discernments of NRNHY of SAG, which expanded from the Bina of Nekudim, also fell, each one, to its own lower degree, which is its body. For the AHP of the Rosh of Yechida-Haya of SAG, called the look of the Einayim of YESHSUT upon one another, fell to the discernment of its body, called the two thirds of Tifferet from the Chazeh downward. And the AHP of the Rosh of Neshama of SAG, called the body of YESHSUT, fell to the place of their body, called NH. And the AHP of the Rosh of Ruach of SAG, called the coupling of the Yesodot of YESHSUT, fell to its body, called the king of Yesod. And the AHP of the Rosh of Nefesh of SAG, called the Malchuyot of YESHSUT, fell to the place of Malchut of Nekudim. This shows how the AHP of every single one of NRNHY of SAG fell, each one, to the discernment of its own lower degree, which is ZAT, called its body, as above.
However, the vessels of the bodies themselves all fell to BYA — meaning not only their AHP, which were drawn and rose to them at the time of their reign and joined their Partzufim, being the discernment of BYA out of their own self — but even the GE of every body, which are in their root the discernment of Atzilut, nevertheless they too fell to BYA. However, the discernment of these vessels of GE of every king were raised immediately at the beginning of the correction, through Ibur and nursing, which are the level of Nefesh-Ruach that is corrected from the bodies of the five Partzufim of Atzilut together with ZA. However, the discernment of their AHP that fell to BYA, which need to complete the whole discernment of the vessels of the bodies of Galgalta, AB and SAG that came out in Nekudim, at the time of Gadlut, so that their level will be equal to Galgalta, AB and SAG of AK, as before — they are sorted out by the removal of MAN, little by little, throughout the six thousand years, until, at the end of correction — meaning after all these AHP that fell from the bodies of Nekudim to BYA return to their place and join the Partzufim of Atzilut, as they were at the time of their reign before they broke — and are found once more clothing at a level equal to Galgalta, AB and SAG of AK, expanding as far as this world, then it will be the end of correction. And of this it is said in the Zohar, that when the feet reach the feet, the King Messiah will come — meaning that the feet of the Partzufim of Atzilut will expand and end level with the feet of AK, which is at the point of this world.
Now this explains the whole discernment of MAN that operates throughout the six thousand years, which is only the discernment of AHP that fell from every degree to the degree below it, which happened at the time of the breaking, beginning from the Rosh of the Partzuf Keter — which is the level of the look of the Einayim of AVI — down to the AHP of the vessels of all the discernments of NRNHY of ZON, which are three discernments: NRNHY of Yechida, NRNHY of Haya, and NRNHY of Neshama; for Nefesh and Ruach were already corrected at the time of the correction, as above. Thus, when ZA needs to receive the Nefesh of Neshama, first the AHP belonging to the level of Malchut of YESHSUT, Rosh and Guf, must be raised, whose AHP of Guf are found in BYA, and whose AHP of Rosh are found in the place of Malchut of Atzilut, as above. Therefore NRN [Nefesh, Ruach, Neshama] of the righteous, who are the internality of BYA, need to raise the AHP of Guf from their place to the place of ZON of Atzilut, and then Malchut of Atzilut raises the AHP of Rosh to the coupling of YESHSUT, which is the discernment of Bina of Nekudim, and AVI of Atzilut; and likewise AVI raise the discernment of AHP from their place belonging to the discernment of Nefesh of Neshama, to AA of Atzilut, which is the discernment of AB of Nekudim, whose AHP fell to the place of SAG of Nekudim, which clothed in the place of the kings of HGT down to the Chazeh, as is known. And likewise AA raises from the discernment of AHP of Atik, which belong to that same discernment of Nefesh of Neshama, which is the discernment of Keter of Nekudim. And so it raises up to AB and SAG of AK, when the illumination of the coupling descends from AB, and brings the bottom Hey down from the Einayim to the place of the mouth — meaning from that discernment belonging to Nefesh of Neshama — and then the coupling is made from the upper light upon the discernment of Malchut, and the level of Nefesh of Neshama comes out in Keter, and likewise in AA, and likewise in AVI, and likewise in YESHSUT, and from them the level comes to ZON, and from ZON to NRN of the righteous, as is written before us at length.
And likewise for the Ruach of Neshama, and for the NHY of Neshama — where in the Ruach, the AHP of Rosh and Guf of the Yesodot of SAG that came out in Nekudim are raised, so that NRN of the righteous raise the AHP of Guf and ZON raise the AHP of Rosh to AVI; and all of this in the manner above. And likewise in the Neshama of Neshama, NRN of the righteous raise the AHP of Guf to ZON, and ZON raise the AHP of Rosh to AVI, from the discernment of the Rosh and Guf of the level of the body of YESHSUT that came out in Nekudim. And likewise in Yechida-Haya of Neshama, NRN of the righteous raise the AHP of Guf from BYA to ZON, and ZON raise the AHP of Rosh to AVI, and so on upward, from the discernment of Rosh and Guf of the level of the look of the Einayim of YESHSUT upon one another. And likewise, in the particulars of NRNHY of the level of Haya, NRN of the righteous need to raise the AHP of the bodies, and ZON need to raise the AHP of the Roshim, from all three levels of AB of Nekudim, and likewise in NRNHY of Yechida, to the discernment of Keter of Nekudim. And this is the rule, that each one can only raise the AHP that are in its own place. Therefore NRN of the righteous can raise all the AHP that fell to BYA, since they are in the place of their own grip; and likewise ZON can raise only the AHP of AVI, since they are in its place; and likewise AVI, the AHP of AA; and so forth — each one raises what is in its own possession.
And thus the ARI’s words are well explained, that the discernment of the MAN of ZON are the souls of the righteous, and the discernment of the MAN of AVI are ZON. As it is written, that the MAN of ZON are in BYA, and only the souls of the righteous, who are the discernment of BYA, can raise them. And likewise the MAN of AVI, which are in the place of ZON — only ZON can raise them. And likewise the MAN of AA, which are in the place of AVI — only AVI can raise them. And likewise the MAN of Atik, which are in the place of AA — only AA can raise them. And so on upward. And remember all that is explained here, for you will need it later throughout the ARI’s words.