Kısım 9 · Bölüm 73

Ari'nin Metni

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Let us clarify the discernment of the wine, which is one of them — why it requires a seal within a seal, and what the matter of these two seals is. The matter: know that the wine is the discernments of the five Gevurot [judgments] in the Yesod of the Nukva [female], as is known; they themselves are the Mayin Nukvin [female waters] in her, and they are called MaNTzePaCh. And it is known that all the outer ones and the Klipot [shells] draw all their vitality from the dregs of the upper wine. They stand beneath the Nukva, as is known, in the secret of "her feet go down to death," and they grasp only at her ending and beneath her. While these Gevurot, called wine, are guarded within the Yesod of the female with two seals, a seal upon a seal, they are called "the wine that gladdens," which is the discernment of the Gevurot when they are sweetened. But at times those Gevurot turn over from the gladdening wine into blood, which is complete judgments, and then menstrual blood [Dam Nidot] is made; and when it goes outside, the outer ones suckle this menstrual blood from them. Below it will be clarified that the Gevurot themselves become the blood, and the seal is called Nidat — and this is "the blood of Nidat." Understand this.

İç Işık

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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

1Her feet go down to death, and they grasp only at her ending and beneath her: You already know that the whole matter of Malchut is only the discernment of the middle point, upon which the restriction of Ein Sof took place, which was afterward corrected into the discernment of a screen; and by the power of the reflected light that her screen raises in a coupling by striking, she draws and ends all the Partzufim in the worlds. For the illumination is measured by the measure of the reflected light that she raises from herself and upward, and clothes only in the vessels of the first nine Sefirot that precede the restriction in her discernment. Likewise, after the second restriction, when she joined the quality of mercy, which is Bina, the lights clothe in the GE and GAR of Bina that precede the restriction in her discernment, which is now in the ZAT of Bina. And when an illumination reaches her own discernment, her screen there detains her from expanding through it, cuts it off, and ends it. And the point of the ending of the first restriction was in this world, in the secret of the Mount of Olives; and the point of the ending of the second restriction was made in the world of Beria — that is, at the ending of the Malchut of Atzilut, whose screen is the ending of all the Partzufim of Atzilut, in the manner of the ending of the first restriction that was in this world, from where downward the upper light can no longer expand.
And you already know that the seven early kings pierced the screen of the second restriction and expanded down to the point of this world, which is the secret of their death. For the power of the second restriction in the Parsa beneath Atzilut was not yet fixed with great force, and so also the discernment of the Bina of the NHY of AK, which received this second restriction, had still not entirely cut off its illumination from there, and there were, as it were, two rulerships in that Parsa. Hence, after the seven kings received the light of AB and SAG that pierced the Parsa — meaning that it brought down the power of restriction from the place of Bina — they too crossed the boundary of the ending of Atzilut, which was made in the place of the Bina of the NHY of AK, and expanded down to this world, like the legs of the Partzufim of AK before the second restriction. But the rulership of the bottom Hey that was in the Parsa was aroused at once with their expansion beneath it, and the upper light turned back and departed from their vessels, and so they died, for the light of life, which is the light of Hochma, departed from them. Yet there remained in them the discernments of faint records from their former lights, called sparks, whose number is 320 — that is, 32 sparks from each king, as is known.
This is the secret of “her feet go down to death.” For all these sparks and vessels of the seven early kings that are in BYA are of the discernment of the legs of the general Malchut of Nekudim, which is the discernment of her power of restriction that was fixed in the place of the Bina of the NHY of AK, from whose side came the death of the early kings, as above. By this power she has a bond with them to return and revive them — that is, to raise them up to Atzilut. This is the secret of her faint illumination, which necessarily shines to BYA in the place of the death of the kings, so that they should not be nullified entirely, but rather be sustained to such a measure at least as to be fit for the resurrection of the dead. And since these kings are clothed in the Klipot [shells], it follows that her feet too, which shine a faint illumination to the kings, go down as well to sustain the Klipot, which clothe within their domain all those kings.
And by the power of this necessary nursing that the Klipot draw from the feet of the Malchut, as above, the Klipot are found to grip also the Malchut of Atzilut, that is, by the power of her ending that is clothed in the Parsa between Atzilut and Beria. For nursing, spiritually, means attachment: the measure of the place of the attachment is the measure of the nursing — understand this. And also the very influence that they suck increases that attachment each time — understand this. Hence the Malchut needs a guarding at that place, at her ending, in order to restrict the influence that the Klipot suck from there. This is the secret of the seals that are in the Yesod and Malchut of the Nukva, which guard the watch of holiness, to lock the door at the ending of Atzilut against the touch of the Klipot, so that they should not come to suck from the discernment of the influence of Atzilut.
By what has been said you will understand that this incident of going out beyond the boundary, which happened at the time when the early kings died, has still not been healed entirely, but goes on arousing again from time to time, for this was also the sin of Adam HaRishon, as above; and it is the cause of the destruction of the Temple, and this is the whole fear of the nursing of the Klipot. This is the secret of the Noga that seduced Chava. And this is the secret of the waning of the moon. For at the time of the Gadlut of the moon — that is, in the middle of the month — meaning that she becomes filled with the discernment of the influence of the Gadlut of ZA, drawn through the light of the coupling of AB and SAG that brings down the bottom Hey from the Nikvey Einayim — this light does not now nullify the ending of the Parsa of Atzilut as at the time of the kings, but only raises the AHP that lie beneath the Parsaot of the second restriction and brings them above the Parsa. In this there is no going out beyond the boundary of the second restriction, and the AHP that had fallen receive thereby their full correction and return to their degree as at first. This is then the secret of the filling of the moon, for she becomes filled with the Gadlut of her filling. However, since this light of the filling of the moon is by the power of the bringing down of the bottom Hey of the second restriction, then the Klipa of Noga is also aroused to nurse and ascend to the place of Atzilut — that is, because it senses the nullification of the second restriction, which is the secret of the Parsa at the ending beneath Atzilut, and it supposes that the light of Atzilut is already ready to expand to BYA as before the second restriction. Then the moon, which is the secret of the Nukva of Atzilut, is compelled to return and diminish — that is, she pushes away that light of Gadlut, whose nature is to weaken the power of the Parsa, and this is so as not to give the Klipa of Noga an opening to ascend to Atzilut, as above. And according to the measure of the arousal of the Klipa of Noga to draw near to her, so is the measure of the diminution of the moon, until she is diminished entirely of all her lights — that is, the secret of her returning to her point, to the discernment of her root, where it then becomes complete darkness, which is at the end of the month. Afterward, once the Klipa has withdrawn from her and despairs further of nursing from the Malchut, because of the darkness, then she is able to return to couple with the sun, which is the secret of ZA, and to be filled by him, from her Katnut to her Gadlut; and then the Klipa returns and is aroused again to nurse, for the reason mentioned, that the light of Gadlut, by its nature, weakens the Parsa. And so it recurs, cycle after cycle.
Thus it has been explained at length: the secret of the verse “her feet go down to death,” and the secret of the Klipa of Noga that seduced Chava; also how all the grip of the Klipot is only in that place in the Yesod and Malchut within her, meaning the power of the ending of the screen and the second restriction. Set your attention to this and remember it, for it is not possible to elaborate on these matters every time.

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