Kısım 8 · Bölüm 52
Ari'nin Metni
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- *And behold, I have already informed you above that there is the aspect of Atik and its Nukva, AA and its Nukva, and Aba ve Ima and ZON. However, there is a distinction concerning the above females, which is that, behold, the female is judgments, and she is of the aspect of the clarification of the kings — so how can the name “female” rightly apply to Atik and AA, who are the utmost of mercy, as mentioned in the two Idras? Moreover, behold, the very existence of the aspect of male and female indicates diminution and separation, and there is no complete unity as there is when the male alone exists. And behold, we find, we have seen, in many places in the Zohar and in Idra, at 141b, concerning that image of man, that the general rule of male and female begins and is fixed there — which is not so with Atik. And likewise we find in many places that the aspects of male and female did not begin except from Aba ve Ima downward, as mentioned in Idra Zuta at 290a: “This Hochma expanded and was found as male and female” — namely Hochma is father, Bina is mother, and through them everything endures as male and female, and so forth. If so, how do we say that even in Atik and AA there is the aspect of a female, when we find the opposite of this in many places, and in particular in the Zohar, Portion Bereshit, 22b, where the Cause of all Causes said this verse, “See now that I, even I, am He, and there is no god with Me,” for there is one that is joined, such as male and female, and it was said of them, “for one I have called him,” but he is one, not in number and not in joining — hence He said, “and there is no god with Me,” which is the aspect of the female called Elohim, who is judgment.
İç Işık
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İç Gözlem, Sorular ve Cevaplar
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İç Gözlem yükleniyor…
Bu şerh henüz tek tek maddelerle eşleştirilmedi — öğeler okuma sırasıyla gösteriliyor ve her birinin yanındaki numara, Ari'nin metnindeki maddeleri değil, notların kendisini sayar.
Bir maddeyle eşleştirilmedi
And the reason for this matter, you shall understand according to their relation to the ten Sefirot of direct light. For the uppermost discernment in every Partzuf is the essence of the Partzuf, and the Partzuf is called by its name — for example, if the uppermost discernment is Keter, the entire Partzuf is called by the name Keter. And this indicates that the discernment of Keter of direct light rests upon the entire Partzuf, and so on — you shall understand accordingly.
Therefore, in the Partzufim of Keter, it is impossible for the name female to exist there. For the name female indicates a lack within her that requires completion by the male related to her, and this is possible only from Hochma downward, which is the discernment of the beginning of the expansion of the light from Ein Sof to the receiver. But Keter, which is the root and is the discernment of Ein Sof — meaning that the light has not yet moved to come within the category of a receiver, but stands in the discernment of a root, from which the light will expand to the receiver — if so, how can the name female exist there?
And this is what he said: “And how can the name female rightly apply to Atik and AA, who are the utmost of mercy,” for they are the discernment of complete bestowal, in which there is no discernment of reception whatsoever. However, in truth, there is no discernment of Nukva there at all, as will continue to be explained, but rather, what we call by the name Nukva in this place also indicates, from the discernment of the root, that there is a bestowal unique to the male, and a bestowal unique to the Nukva, and after these two roots we call them by the name male and female, as will be explained before us.