Часть 15 · Глава 156

Текст АРИ

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And behold, you will understand how ZA has, from the side of Ima, MaH of BaN — namely the five Hasadim of Ima; and the five Gevurot, which are BaN of BaN. And from the side of Aba, MaH of MaH — namely the five Hasadim of Aba; and the five Gevurot, BaN of MaH. And afterward he gives her the five Gevurot, BaN of BaN, in the first intercourse; and afterward, in the second coupling, he gives her also the Hasadim of Ima, MaH of BaN.

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1The five Gevurot, BON of BON, in the first intercourse; and afterward, in the second coupling, he gives her also the Hassadim of Ima, MA of BON. It has already been explained above that the whole building of the separate Nukva is equal to the Nukva that is in the body of ZA, that is, only from the discernment of BON alone, namely from the BON of Aba, which are the Binot and Gevurot of Aba, and from the BON of Ima, which are the Binot and Gevurot of Ima. And this is the meaning of what is said, that after the sawing “he takes Hassadim and she Gevurot.” For ZA remained entirely MA, which are Hochma and Hesed of Aba, and Hochma and Hesed of Ima; and the Nukva is entirely BON, which are Bina and Gevura of Aba and Bina and Gevura of Ima.
However, here the ARI speaks of the discernment of the coupling of ZA and the Nukva, and not of the building of the Partzuf of ZON. And this is what he says: that in the first intercourse he gives her, in the discernment of the coupling, BON of BON, and in the second intercourse MA of BON. And his intent is to the matter of the first intercourse, in order to make her the discernment of a vessel. And there are in the first intercourse two couplings. The first is for the discernment of the vessel alone, which coupling is in essence made by Ima and not by ZA; only, since the separate Nukva cannot receive directly from Ima, she must therefore receive these Mochin a second time by means of ZA, as above at length. And by means of the illumination of that coupling, the bottom Hey descends from her Einayim, and her AHP are returned to her degree, and she attains ten Sefirot of vessels, in that the lower third of every Sefira of her five discernments HGT NH was completed; after whose completion there is made of them the discernment of a collective one that completes for her the vessel of Yesod, which qualifies her for the discernment of coupling, as above (page 1745, the passage beginning “There is not”); see there. And this is reckoned as the first coupling of the first intercourse. And it is the discernment of BON of BON, which are from the Binot and Gevurot of Ima.
And the second coupling of the first intercourse is for the discernment of the Rucha that her husband casts into her in the first intercourse, which is called Benjamin. For after she has already attained the discernment of the collective one of her five discernments HGT NH, which is called Yesod, behold, ZA then gives her by way of a coupling the discernment of Rucha, which is the discernment of the lights that complete the Yesod of the Nukva, so that she will be fit to raise MAN [Mayin Nukvin]. Meaning: for in those AHP that she raised in the first coupling, there cleave the GE of her lower degree, which are the souls of the righteous, as above in Part 9; see there. And now, in the second coupling, in which he gives her the lights — that is, that the coupling is made in the discernment of the screen that is in her Yesod, which was already completed beforehand — behold, that coupling is likewise made upon the GE of the souls of the righteous that cleave to her AHP; and then the souls of the righteous receive the discernment of their first MAN, and these MAN become the discernment of a source for raising souls from BYA, for since they were once included in the coupling of ZON, they can always rise there, as written in Part 9 in the Inner Observation at its end; study it there well. And therefore it is reckoned that by means of that Rucha which her husband casts into her, the Yesod of the Nukva is made fit always to raise the souls of the righteous to the discernment of MAN. And these two couplings are reckoned as one. And afterward, in the second coupling, he gives her MA of BON, for ZA gives her from the discernment of MA that is in the building of his Partzuf, which are Hochma and Hesed of Ima, and this is for the discernment of the birth of souls. However, this is not reckoned as the Nukva receiving this MA for the building of her own Partzuf, but for the discernment of the birth of souls, which reaches her from the discernment of the coupling of ZA and the Nukva together, in order to complete the ones lower than her, who are the souls of the righteous. For indeed ZA did not give her this MA of BON for her own portion, as he gave her the BON of MA and the BON of BON; rather, this MA of BON that he gives her in the discernment of Rucha is only from the drop of the coupling alone, while all of this MA remains entirely in ZA himself, in the building of his Partzuf. This is not so with the BON of MA and the BON of BON, which he gave for her portion and for the building of her Partzuf, and not in the discernment of the drop of the coupling alone, for he rejected them from the building of his own Partzuf, since he himself remained with nothing but MA of MA and MA of BON.

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