Часть 15 · Глава 83
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- And afterward the mochin came out and were given to her herself, and then she grew her entire back, for she already has Neshama like him. And know and understand greatly that then all the aspects of the Malchut of ZA himself, which is his BaN as mentioned in another place, is like the Upper Bina, and she is like Tevuna; and all his Achoraim are sawed off and given to her, and through this she is completed. For she is like Tevuna, which becomes a complete Partzuf by joining with Bina.
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And first one must understand the matter of the division of AVI and YESHSUT into two Partzufim [pl. of Partzuf], for both of them are one level of SAG, as the ARI wrote above (page 666, item 71), that is, the level of Bina. And why were they divided into two Partzufim, such that the upper AVI took the GAR of the level of Bina, and YESHSUT took the VAK of this level? And the ARI has already explained this, that it is by force of their division in the matter of covered Hassadim and revealed Hassadim. For both of them clothe the HGT of AA, and since from the Chazeh [chest] of AA upward, where the Yesod of Atik is clothed, is a place of covered Hassadim, while from the Chazeh of AA downward is a place of revealed Hassadim, for the Yesod of Atik has already ended there, therefore AVI too were divided, so that the upper AVI clothe up to the Chazeh and they are the discernment of covered Hassadim, while YESHSUT clothe below the Chazeh and are therefore revealed Hassadim, as written in Etz Chaim, Gate 11, Chapter 1. See there.
And the explanation of these words in brief is this. For in truth Bina has already gone outside the Rosh [head] of AA, since the screen of the Peh [mouth] of the Rosh of AA is above her; and if so, AVI, who are the level of Bina, ought to have been lacking a Rosh, that is, the discernment of VAK alone. But since Bina in her root is the discernment of the light of Hassadim, in the secret of “for He desires mercy,” therefore no restriction whatsoever rules over her, for there is no restriction upon the light of Hassadim, as is known. And therefore the screen of the Peh of the Rosh of AA does not rule over her at all, and she is reckoned as though she were still above the screen of the Rosh of AA; and therefore AVI are reckoned as the discernment of complete GAR. Thus the whole discernment of the GAR of Bina is by reason of her way being in covered Hassadim, whose meaning is that they repel Hochma, in the secret of “for He desires mercy.” However, this holds only in the GAR of the level of Bina, that is, in the KHB within her; but in her ZAT, which are the inclusion from ZON, whose whole principal is only Hassadim with the illumination of Hochma, and which are no longer in the secret of “for He desires mercy,” the screen of the Malchut of the Rosh of AA rides upon them, since they cannot receive the illumination of Hochma while they are outside the Rosh of AA, and they have no sufficiency from the covered Hassadim that are in the GAR of Bina, for they need revealed Hassadim, and therefore they are VAK without a Rosh. Behold, then, how one level of Bina was divided into two discernments far removed from one another, in that the GAR within them are reckoned as though they were still in the Rosh of AA, and they feel no force of restriction whatsoever by means of his screen of the Peh, whereas the ZAT of this level were restricted and became the discernment of VAK without a Rosh. And therefore the GAR of the level were set apart by themselves and are called the upper AVI, who have a Rosh; and the ZAT of the level went out by themselves in a separate Partzuf and are called YESHSUT, and they are VAK without a Rosh. And we have already elaborated on this in the preceding parts.
And behold, all this holds only at the time when the upper AVI have only the level of SAG, which is the level of Bina and Neshama, which went outside, beyond the Rosh of AA. However, at the time when AVI attain the level of AB, that is, at the time when they rise to the GAR of AA, as written in the preceding part, behold, the aforementioned cause that divides AVI and YESHSUT into two Partzufim is annulled, for now they have risen and become the level of Hochma like AA, where there is no difference at all between GAR and ZAT, and both of them receive Hochma; and therefore AVI and YESHSUT joined again into one Partzuf, for both of them are only one level and they now have no cause whatsoever to be divided.
And accordingly you will understand that at the time when the Nukva clothes ZA back to back from the Chazeh downward, when she is then the discernment of VAK without a Rosh, ZON are found to be entirely equal to AVI and YESHSUT at the time when these are divided into two Partzufim. For it is known that the Nukva does not begin to be built until after ZA attains the level of Neshama, as above, in item 81, that after ZA attains the level of SAG, which is Neshama, the Nukva begins to be revealed and to clothe him back to back from the Chazeh downward. See there. And it therefore follows that ZA is now divided into two Partzufim at his Chazeh. For it is known that ZA also has a Nukva within his own Guf [body], and it is found that from the Chazeh upward ZA, together with the Nukva within his Guf, resembles the discernment of the upper AVI, and he is the discernment of the GAR of Bina like them, for he has the level of SAG like them. And from the Chazeh downward he is set apart as a special Partzuf together with the separated Nukva that clothes him there, and they entirely resemble YESHSUT, that is, they are a Partzuf of VAK without a Rosh. And you see that at the time when ZA is in the level of SAG and Neshama, and the Nukva clothes him from the Chazeh downward, there is here a complete comparison to AVI and YESHSUT at the time when they are separated into two Partzufim; for ZA and his Nukva too are divided like them, so that from the Chazeh upward they are reckoned as the great ZON, since they have a Rosh and a Neshama, and from the Chazeh downward they were separated and became the small ZON, that is, VAK without a Rosh, as explained.
And with this you will well understand the reason why the separated Nukva did not emerge in the level of Neshama like ZA. For the ARI says here, in item 78, that the Nukva does not need IYM [Ibur, nursing, and Mochin] as ZA does, but rather everything is done in her at one time. If so, why did she emerge at first in VAK without a Rosh, in NHY and HGT alone, and why did she not receive the discernment of Neshama and a Rosh as well, from the Chazeh? And by what has been explained it is understood simply. For at the time when the whole discernment of the Rosh of ZA is only from the level of SAG, which is the level of Bina, whose whole discernment of GAR is by force of her being corrected in covered Hassadim, in the secret of “for He desires mercy,” and it has been explained that this does not hold in the ZAT of the level of SAG, which need the illumination of Hochma and therefore suffer from the screen of the Peh of the Rosh of AA and become VAK without a Rosh, therefore only from the Chazeh of ZA upward, that is to say, the discernment of the GAR of ZA, which is now the GAR of the level of SAG, can receive the discernment of a Rosh and a Neshama from the GAR of Bina, just as the upper AVI receive. But the separated Nukva, who is the discernment of the NHY of ZA, and from there is all her nursing and her root, as above, page 1727, the passage beginning “However,” see there, she needs the illumination of Hochma like the ZAT of ZA that are from the Chazeh downward, and she has no sufficiency from the covered Hassadim that are in the GAR of ZA from the Chazeh upward; and therefore she cannot benefit from the GAR of the Neshama of ZA, and she resembles YESHSUT, who, although they are of one level with the upper AVI, are nevertheless VAK without a Rosh, because they need revealed Hassadim. Behold, then, that although the Nukva does not need IYM, and she receives her whole level from ZA at once, nevertheless she cannot receive from the GAR and the Neshama within him, because they are covered Hassadim, and they suffice her only for the discernment of VAK without a Rosh, which are NHY and HGT alone.
And behold, it has been well explained that the separated Nukva cannot be built in the discernment of GAR from the level of the Gadlut of the Neshama of ZA, they being the discernment of covered Hassadim, which suffice her only for VAK without a Rosh. And there are now found in the state of ZON two discernments: that from the Chazeh upward is reckoned as the great ZON, who have a Rosh, and from the Chazeh downward is reckoned as the small ZON, who lack a Rosh; and they are in comparison to AVI and YESHSUT. And therefore, in order that the Nukva should have the discernment of GAR, ZON must rise as MAN [Mayin Nukvin] to the upper AVI, and the upper AVI to the GAR of AA, and so on upward, as written in the preceding part. And then the drop of the coupling of the upper AB SAG is drawn from the Mochin of Haya, that is, the level of Hochma, and it comes to the Nukva of ZA; and then the division of the GAR and the ZAT of ZA is annulled, for both of them can now receive the illumination of Hochma, as above with AVI and YESHSUT, who return to one Partzuf upon their attaining the level of Hochma. And it now follows that the great ZON and the small ZON become one Partzuf, and the Nukva receives the discernment of a Rosh equally with ZA, for from the level of Hochma she is able to receive like the GAR of ZA. And understand this well.
And the order of the joining of the great ZON with the small ones likewise resembles the order of the joining of AVI and YESHSUT at the time of their attaining the level of AB, which the ARI explained: that Aba and Israel Saba become one Partzuf in the discernment of Aba, and Ima and Tevuna become one Partzuf in the discernment of Ima, and both of them couple face to face in an equal level, as is known. So too here, the great ZA that is from the Chazeh upward joins with the small ZA that is from the Chazeh downward, and they become one Partzuf in the level of Haya. And likewise the separated Nukva that is from the Chazeh of ZA downward joins with the great Nukva that is within the Guf of ZA from the Chazeh upward, and the two of them become one Partzuf in an equal level with the ZA of Haya, and now the two of them couple face to face.
However, these Mochin of Haya that come to the Nukva do not come immediately in the discernment of face to face in the aforementioned manner, for there are here three special couplings in these Mochin. The first is for the completion of the vessels of Rosh, Toch and Sof [end] that are fit for these Mochin, which comes to the Nukva by Ima herself and not by way of ZA, for a reason that will be explained further on. And the second is likewise for the completion of the vessels, which is repeated over again by the giving of ZA himself to the Nukva. And by these two couplings she attains HBD, HGT and NHY of vessels in an equal level with ZA, which are fit to receive the lights of Haya. And she is reckoned as still standing back to back with ZA, since the matter of face to face comes only through the reception of the lights of Haya themselves. And since she has now received only the completion of the vessels by these Mochin, and all the lights of the completion of the vessels are reckoned as lights of the posterior, for the vessels are called by the name posterior, as is known, therefore ZA and the Nukva are now found, after the two aforementioned couplings, standing back to back in an entirely equal level; and after this they rise as MAN and receive the lights of Haya themselves, and return face to face in an equal level.
And this is what he says, “and afterward the Mochin emerge and are given to her herself, and then she grows the whole of the posterior, for she already has a Neshama like him,” that is, by the two aforementioned first couplings she receives the Mochin of the completion of the vessels, and then the great ZON with the small ZON become one Partzuf, since they are of the Mochin of Haya, in which there is no division between the GAR and the ZAT; and the separated Nukva is found joining with the great Nukva, and they become one Partzuf, and therefore she is now in an equal level with ZA. But since they come only for the completion of the vessels, which are lights of the posterior as above, therefore she still stands in the posterior. And this is what he says, “for she already has a Neshama like him,” meaning the discernment of the Haya of the Neshama, which she is able to receive like ZA, and it suffices her for GAR just as it suffices ZA. For beforehand, when ZA had only Neshama alone, which is the discernment of covered Hassadim, these Mochin did not suffice to be for her Mochin of GAR as they were for ZA, since she is the discernment of ZAT, like that which is from the Chazeh of ZA downward, which need revealed Hassadim, and therefore these Mochin sufficed her only for VAK without a Rosh, as above. But now that the Mochin of the Haya of the Neshama have arrived, which is the discernment of Hochma, there is again no division between GAR and ZAT, and she is able to receive the discernment of the GAR like him, as above at length.
And this is what he says, “and know and understand well, that then the whole discernment of the Malchut of ZA himself, which is his BON, is in the likeness of the upper Bina, and she is in the likeness of Tevuna, and all his posteriors are sawn off and given to her, and through this she is completed, for she is in the likeness of the Tevuna that becomes a complete Partzuf upon her joining with Bina,” that is, as explained, that by means of the Mochin of Haya the great ZON with the small ones become one Partzuf, just as the upper Bina with Tevuna become one Partzuf by means of the Mochin of AB. And the separated Nukva is found joining with the Nukva within the Guf of ZA, which is the BON of his own Guf from above the Chazeh, called the great Nukva, and she becomes one Partzuf with her. For now there is no cause whatsoever that the GAR of ZA and the ZAT of ZA should be divided into two Partzufim, since this division holds only in the Mochin of Bina, they being the discernment of covered Hassadim, as above. And this is what he says, “and all his posteriors are sawn off and given to her, and through this she is completed,” that is, that the posteriors of the great Nukva too are sawn off from ZA, meaning that they are separated from him and given to the separated Nukva, because she has joined with her into one Partzuf, as above; and through this the separated Nukva is completed in an equal level with ZA.
And the matter of the need for the sawing of the great Nukva of ZA from ZA, and of her joining specifically to the separated Nukva, and also what the additional advantage in the separated Nukva is, you will understand from what was explained above (page 1727, the passage beginning “However”), see there. For in truth the Nukva within the Guf of ZA and the separated Nukva are one root; but in the Katnut of ZA, which is drawn from the Katnut of Nekudim, there is as yet no revelation to a separated Nukva, and she stands there in the discernment of the Nukva within his Guf, who is the Atara [crown] of his Yesod. And only in the Gadlut of Nekudim did the Nukva within his Guf expand and become, through the joining with the nine lower ones that are in BYA, a separate Partzuf, as written there. Thus the whole advantage of the Nukva within the Guf of ZA is to be built into a Partzuf separate from ZA; but this holds only in the Gadlut of ZA, as in Nekudim.
And therefore, in the Katnut of ZA of Atzilut, he has only the Nukva within his Guf alone, and he has as yet no beginning whatsoever of a separated Nukva, as above. And the beginning of her revelation begins only after the Gadlut of the Neshama of ZA, that is, at the time of the revelation of his new NHY that are sorted from BYA; for then, according to the measure of the NHY that he sorted, the separated Nukva too is sorted along with them, for she is only an offspring of the NHY of BYA that joined to ZA in the Gadlut of Nekudim, as written there at length. And therefore there is in her no Ibur [impregnation], nursing and Mochin as in ZA, but rather she is sorted at one time, in the measure of the new NHY of ZA. However, at the time when ZA has only the Mochin of the Gadlut of the Neshama, that is, of the level of Bina, the Nukva is able to receive from ZA only Mochin of VAK without a Rosh, they being the discernment of covered Hassadim, as above. And behold, in truth even in this state of back to back of the separated Nukva, the Nukva within the Guf of ZA has already been sawn off and has become the separated Nukva; that is to say, that the Nukva within his Guf has grown to this measure, so that there is in her the discernment of a building separate from ZA, for this is her whole gain, as above. However, this is not an actual sawing, for the separated Nukva too adheres with ZA back to back in one wall, and there is in her no difference so noticeable from the Nukva within his Guf; for so long as the separated Nukva lacks the NHY of their vessels, she has no standing whatsoever of her own, but rather she nurses from ZA from his wall, that is, by means of a coupling that is made in ZA himself. And therefore, although the separated Nukva has already been built in her NHY and HGT, there is there no discernment of sawing with respect to the Nukva within his Guf. And this will be explained further on at length.
However, at the time when the Nukva receives the Mochin of Haya, which bring down the bottom Hey from her Einayim, and she attains her NHY from BYA and is completed in a complete Partzuf in an equal level with ZA in the posterior, for in the Mochin of Haya there is no division between the GAR and the ZAT of ZA, as above, behold, then the Nukva was entirely set apart from ZA, and it is reckoned that the Nukva within his Guf has now been sawn off from him, both from the ZAT, that is, from the Chazeh downward, and from the GAR, that is, from the Chazeh upward. For since she attained the new NHY, a special coupling can already be in her, and she was sawn off from ZA from the Chazeh downward and became a separated Nukva. And also from the GAR, for now the HGT of the Nukva rose to be HBD like ZA, and the Nukva within his Guf was sawn off from HBD and became the separated Nukva. In such a way that all that is done in the separated Nukva of ZA is nothing but the expansion and the growing of the Nukva within the Guf of ZA, for the two of them are one; but in Katnut she has no building, and she serves only the Nukva within his Guf alone, whereas in Gadlut she has a building, and therefore she was sawn off and became a separated Nukva. Thus the whole matter of the sawing is nothing more than the growing of the Nukva within the Guf of ZA. And this is what he says, “and all his posteriors are sawn off and given to her, and then she is completed,” that is, that the great Nukva within his Guf that is from the Chazeh upward is likewise sawn off and becomes a separated Nukva; and then she is completed in a separate building in an equal level with ZA, back to back, for by the second coupling she receives the Mochin of face to face in an equal level.
And this is what he says (in item 90.), “and after she was corrected in the posterior, when the eve of the Sabbath came, it arose in the will of the upper Emanator to return her face to face, etc.; for while she is in the posterior the female must also be inferior and smaller than he, since she then receives illumination by way of her husband; and therefore He wished to return her face to face, that the two of them should be equal.” Here the ARI explained the difference between their being back to back in an equal level and their being face to face in an equal level. And he says that after she was corrected in the posterior in an equal level with ZA, that is, by the two aforementioned couplings, first by Ima and not by way of ZA, and afterward by way of ZA, behold, although they are in an equal level, nevertheless the female must also be inferior and smaller than he, since she has not yet received the lights themselves of the Mochin of Haya, but only the discernment of the completion of the vessels alone; and it is for this that she is reckoned as standing in the posterior, as above. And it follows that she must still receive the lights by way of her husband. And although in the first coupling she received the lights from Ima and not by way of ZA, as above, nevertheless she needs the second coupling as well, and to receive those lights for the completion of the vessels by way of her husband, as above. And therefore she is found to be smaller and more inferior than he, for he has complete Mochin of the lights of the Neshama from beforehand, as above; whereas the Nukva has only the discernment of the illumination of the vessels that she receives now, in the second coupling, by way of her husband, and from his lights of the Neshama she is unable to receive, for the aforementioned reason, that they are the discernment of covered Hassadim, which do not suffice for her GAR, see there. And therefore she is much more inferior than he. And the Emanator wished to equate her rank entirely with ZA, that is, to return her face to face in an equal level.
And this is what he says (in item 90), “and then what did He do? The Lord God cast a deep slumber upon the man, who is ZA, and there remained in him only Kista de Chayuta [the measure of vitality], etc.; and it is found that just as ZA returned to his first measure, so the Nukva, after she had grown back to back into a complete Partzuf, returned to her first measure, to be a small point, by means of the casting of the deep slumber.” The explanation is that every rising of MAN is reckoned by the name deep slumber and sleep, for it is not the whole Partzuf that rises as MAN to the upper one, but only its Mochin alone, that is, the discernment of its GAR; and it is found that at the time of the rising of MAN, ZA remains only in VAK without GAR, that is, in his permanent measure, and therefore it is called sleep and deep slumber, resembling a man who sleeps, from whom the Mochin have withdrawn and who is unable to do anything with them. And since ZA returned to his measure of Katnut, it follows that the whole discernment of the separated Nukva withdraws entirely, as above, that no existence of a separated Nukva is revealed except at the time of the Gadlut of ZA, resembling the separated Nukva of Nekudim, see there. And it is found that the Nukva has now returned, at the time of the rising of MAN of ZA, to the discernment of a point beneath the Yesod, that is, that she is again included in the discernment of the Nukva within his Guf. And this is what he says, “just as ZA returned to his first measure, so the Nukva, etc., returned to her first measure, to be in the secret of a small point, by means of the casting of the deep slumber,” for the very return of ZA to his Katnut conceals the whole building of the separated Nukva, since there is no separated Nukva at the time of the Katnut of ZA.
And this is what he says (in item 95), “and after she was diminished, the Emanator sawed her from his posterior and raised her upward, opposite the face of ZA,” for by the rising of MAN of ZA for the third time, that is to say, after the two preceding risings of MAN, which were in the discernment of BON for the completion of the vessels, as above, he has now risen to receive the discernment of MA, that is, the lights themselves of Haya, as above in this part (item 71.). And by these Mochin that the Nukva received, she was again sawn off, also from the discernment of the posterior entirely, and became the discernment of face to face with ZA in an equal level. In such a way that there are here, in the Gadlut of the Nukva, two discernments of risings of MAN, which are called deep slumber, and likewise two kinds of sawings. For the first rising of MAN is for the sake of the Mochin of BON, and they are two discernments: the first from Ima and not by way of ZA, and the second by way of ZA. And by these Mochin there is the first sawing, in which the Nukva within his Guf is sawn off from the Guf of ZA and becomes a complete building of the discernment of the vessels that are special to her; however, she still stands in the posterior of ZA, and although she is in an equal level with ZA, there is as yet no wholeness, as above. And therefore she needs a second sawing, that she should be sawn off entirely also from the discernment of the posterior and come to the discernment of face to face. And for this sawing the Mochin of MA are needed, and a fresh rising of MAN, which is likewise called deep slumber; and then she attains these Mochin and returns face to face.
However, the matter of the concealment of the separated Nukva at the time of the rising of MAN for the aforementioned Mochin of MA, when she returns to a point beneath the Yesod, does not mean that this building of hers was annulled and that she receives a new building of vessels at the time of her rising as MAN with ZA for the Mochin of MA. For if it were so, the new Mochin too would be reckoned as the discernment of the posterior, since every completion of vessels is called by the name posterior and not face. Rather, the meaning is that that very building of the posteriors of the Nukva returned and came to the discernment of face to face through the reception of the lights. And this is what the ARI is precise about, “and after she was diminished, the Emanator sawed her from his posterior and raised her upward, opposite the face of ZA, and then AA illuminated in her and completed her correction.” Thus the Emanator sawed the whole building that she had from the posterior of ZA and set her at his face. Rather, the matter of her returning to the discernment of a point is a matter of a nullification for the time being, by force of the rising of MAN of ZA, for he returned to his Katnut, and this itself annuls the building of a separated Nukva, as above. However, just as the matter of the concealment of the GAR of ZA is not an actual nullification, and on the contrary it is a great ascent, whereby he receives Mochin of Haya that he did not have beforehand, so too the nullification of the level of the posterior of the Nukva is not an actual nullification, but on the contrary, she is reckoned for sawing and returns to the discernment of face to face. And understand this well.
And as for the ARI saying that AA completed her correction, whereas in all the places he says AVI, as is known, this is no difficulty at all, for the principal bestower of all Atzilut is only AA, who is the Partzuf of Keter, from whom all of them receive; but every lower one is obliged to receive by way of the degree adjacent to it. And therefore the ARI always says that AVI complete the Nukva, for they are the degree adjacent to ZON; however, the abundance comes from AA, for AVI receive from AA and bestow to ZON, as is known.