Kısım 9 · Bölüm 82
Ari'nin Metni
Yapay zekâ çevirisi
Henüz Türkçe dilinde yok — gösterilen: English
- We shall now explain the matter of one door and one hinge, and from it the second will be understood. It is known that at the time of Zivug [coupling], the man inseminates a drop of white into the Yesod of the female, and she receives it there; and she, too, inseminates a drop of red, which is MAN [Mayin Nukvin]; and it all remains there in her womb, and there that drop takes its form over the duration of the Ibur [gestation]. Afterwards the doors open, and the newborn is born and comes outside.
İç Işık
Yapay zekâ çevirisi
Henüz Türkçe dilinde yok — gösterilen: English
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 let us begin to explain the ascent of MAN of ZA to AVI in the secret of a second Ibur for Mochin. Now, it follows from the above that he already has phase one of the screen, at which time he has the lights of Nefesh-Ruach in the vessels of Keter and Hochma, and he is therefore fit for the ascent of MAN to his upper one, to receive Mochin of Gadlut. And you should know that the lower one does not ascend as MAN, even when he has Ruach and Nefesh, unless he first receives an illumination for this from the upper one. This illumination is sometimes called Mochin of VAK [six ends], or the discernment of Neshama-Haya-Yechida of nursing; and this illumination of Gadlut is regarded only as the Gadlut of VAK, meaning the Gadlut of the vessels themselves — namely, that the AHP of the vessels is raised to their degree as at first, and then the Gadlut of the vessels causes him to ascend as MAN to receive the lights that belong to them. These two are called the first intercourse, which corrects the discernment of the vessel that raises the MAN of the lower one. But the Gadlut of VAK effects in him only the discernment of the vessel — namely, that only the AHP of the vessels is raised for him, these being the discernment of the vessel that raises MAN, so that the GE of the lower one cleave to those vessels, as above; and in the ascent, in the secret of a second Ibur, as MAN to the upper one, he attains the discernment of the Ruach that is within this very vessel that raises MAN, which he raised there — which is the secret of the Ruach that the husband leaves in her at the first intercourse, as will be explained below. However, the MAN of the lower one that cleave there to the AHP of the upper one who ascended as MAN in that second Ibur have, as yet, no form at all, as above. And you already know that the lower one of ZA is the Nukva.
But after ZA comes to his place with his Mochin of Gadlut, he then begins to give form to the MAN of the Nukva, namely the discernments of her GE — first in the discernment of Ibur, which is her Nefesh; and afterward in the discernment of birth; and afterward in the discernment of nursing and Katnut, until she is fit to ascend as MAN by her own power, namely that she should have Ruach and Nefesh. And then she, too, first receives the discernment of the Gadlut of the vessels, which is the Mochin of VAK, and afterward ascends as MAN of herself, as above regarding ZA.
By this you will understand what the ARI distinguishes above (page 785, item 78) between the Yesod and Malchut of the Nukva and the rest of the Sefirot in her: that the rest of the Sefirot received their illumination from the discernment that corresponds to them in ZA, but Yesod and Malchut have no discernment that corresponds to them in ZA, and they are made only from the striking of the five Gevurot of ZA — see there, and in the Inner Light. And you should know that this is the secret of the Ibur and birth of the Nukva. For at the time of Ibur she receives the illuminations of ZA for all the Sefirot in her, except for the Yesod and Malchut of ZA, which she cannot receive, since the Yesod has already ascended in ZA and become the discernment of the vessel of Tifferet, which is the secret of Ruach; and since the Malchut is still in the discernment of Ibur, which is Nefesh, she cannot receive anything from Ruach. Therefore the Yesod and Malchut of the Nukva remain without any illumination from the time of Ibur. See it well above, page 786, the passage beginning, “And this is what he writes.”
And when the time of the birth of the Nukva arrives, she then attains the discernment of Nefesh of Ruach, for such is the order of the birth of every Partzuf. For the Nefesh of Ruach that the Ibur attains is what causes its departure from its mother’s womb, and is the cause of its departure to the air of the world. And the matter is that even in Ibur the child receives a complete perfection, namely his Mochin of GAR [first three], for without the GAR there is no vitality at all, and we see that even the fetus is necessarily alive of itself; and our sages said even more than this concerning the secret of Ibur (Niddah 30b), that a lamp is lit above its head and it sees from one end of the world to the other, and it is taught the whole of the Torah, and so on. And although our sages speak of the soul, it is known that the general and the particular are alike; and if this did not hold true in all the upper Partzufim it certainly would not hold true in the Ibur of the human soul either, for everything is drawn from the upper ones, as is known. And thus you see that the entire future perfection is already attained by the Partzuf while still in Ibur, in its mother’s womb. But the matter is that it receives all its illuminations there in the discernment of Nefesh, whose meaning is from below upward, which is the secret that it has only the vessel of Keter, which is the secret of Rosh [head]; and it is known that the whole superiority of Rosh is on account of its receiving from below upward. Therefore, even in Ibur there is a rule of Ibur, nursing, and Mochin in the discernment of Nefesh — in the discernment of the lights, in the discernment of the sparks, and in the discernment of the vessels. For the three days of conception are the secret of the Ibur of Ibur, namely the Nefesh of Nefesh; and the forty days of the forming of the child are the secret of the nursing of Ibur, at which time it nurses through its Tabur, which is the discernment of nursing, and the light of Ruach of Nefesh; and the completion of the three months, at which time the fetus becomes recognizable, is the secret of the Mochin of Gadlut of the Nefesh, by which it becomes discernible and becomes a living creature, which is the discernment of Neshama-Haya-Yechida of Nefesh. And this holds true in three chambers: in the first chamber, where the vessels are, it attains Nefesh, Ruach, Neshama, Haya, Yechida (NRNHY) of the vessels, through the three periods above; and in the middle chamber it attains NRNHY of the sparks, through the three periods above; and in the upper chamber it attains NRNHY of the lights, through the three periods above. And by this it acquires the ultimate of its perfection, on the side of the vessel of Keter — meaning that it receives the lights from below upward, as our sages said of the soul, that a lamp is lit above its head, and it sees from one end of the world to the other, and it is taught the whole of the Torah. Thus it acquires then the ultimate of its perfection.
And you already know that there is no attainment of GAR without the lights of the coupling of AB SAG, which bring down the bottom Hey from the Einayim and raise the vessels of AHP that it lacks — without which there is no possibility of attaining GAR, for in the lack of NHY of the vessels there is a lack of GAR in the lights, as is known. But all this was in it from the secret of the vessel of Keter, as above. And you find there, in the words of our sages, that when the time of birth arrives, an angel comes and strikes it upon its mouth, and it forgets the whole Torah; and the open place, which is the Tabur, is stopped up, and the stopped place, which is the mouth of the Rosh, is opened. Now, this matter certainly derives from the upper ones, and therefore we must understand what these words hint at. And you should know that these are the ARI’s own words here, in the secret of the bending fire that caused harm, above (page 778, item 68): that this bending fire is the secret of the angel who comes and strikes it upon its mouth, and so on — for it is that which caused it the discernment of Nefesh of Ruach, and it is the cause of its whole departure from its mother’s womb, to the air of the world.
And the matter is that those sweetened Gevurot that the child receives in its mother’s womb — in the secret of eating what its mother eats — are from the discernment of the new light that breached the Parsa and raised the AHP of Ima. Now these are certainly not sufficient to raise the AHP of the child, as stated above, for every upper one is more refined than its lower one, since that is precisely why it is upper; therefore the light sufficient to bring down the bottom Hey from the Einayim of the upper one is not yet sufficient to bring down the bottom Hey from the Einayim of the lower one. However, for the fetus itself, no lack of AHP is felt at all, since it then serves only in the vessel of Keter, meaning that the discernment of the screen and restriction are below all its lights; therefore it can receive what its mother eats, namely the lights of Gadlut, even though the bottom Hey has not yet been brought down from its Einayim. But once its whole Gadlut is completed, the child then turns over, its head downward and its feet upward, until it brings its head out from its mother’s womb, as is known. And you should know the secret of this turning over: it is the discernment of receiving the lights from above downward, the reverse of what was until then — in the secret of the verse, “for her hinges turned upon her.” For the child is placed and kept within two doors and two hinges of its mother: the first door and hinge are the discernment of the Yesod of Katnut of its mother, namely the discernment of GE; and the second door and hinge are from the discernment of the Yesod and womb of Gadlut of Ima, which are the discernment of the AHP that she raised when she attained the Mochin of Gadlut, in the secret of the vessel that raises MAN. And while these two doors are joined to one another in Ima, there is no recognizable trace of the NHY of Katnut of Ima — which are the NHY of GE, before the bottom Hey descended from them — which remain in her even at the time of Gadlut, since there is no absence in spirituality (as above, page 785, the passage beginning, “However”) — see there. But this does no harm at all to Ima, because they are joined in the second door and hinge, in the secret of a closed Mem, since they have already received the discernment of the new light of the AB SAG of the upper one, who brought down the bottom Hey from those GE.
However, now that the child has begun to receive the lights of Gadlut from above downward, the reverse of its vessel of Keter, the bottom Hey that is in the Einayim of the fetus — which still stands in its Einayim — is then aroused, and it turns back all the lights of Gadlut that it had received and clothed in the discernment of from below upward; and this is somewhat similar to the breaking of the vessels of front and back that occurred in the seven kings.
However, at that time its mother does not yet cease to illuminate for it and to give it life — only not from the discernment of her Gadlut as before, since she can no longer illuminate for it from them, once it has already begun to turn over and to draw its lights from above downward. Therefore she then influences the child from the discernment of the Yesod of her Katnut, which is the discernment of the NHY of GE that remains in her from the time of Katnut, namely from the discernment of the first door and hinge mentioned above. And it is then that her hinges turn upon her, for the upper door and hinge must separate from the lower door and hinge, which are the Yesod and womb of Gadlut, in order to sustain the child at least from the discernment of her Katnut. And then it is found that the closed Mem opens, since the upper hinge and door separate by themselves from the lower hinge and door, and the child then acquires the discernment of its Nefesh of Ruach from the upper hinge and door, which is the Yesod of Katnut, as above. And once the doors are opened, the child goes out to the air of the world, meaning to its degree and its place, for once it has begun to receive from above downward, it is immediately recognized as a foreign body and no longer at all fit to cleave to the internality of Ima, since the bottom Hey stands in its Einayim, as above. And by this its departure and its complete separation from its mother’s womb is discerned. And you find that the matter of the Nefesh of Ruach that the child receives from its mother at the time of its birth — namely from the discernment of the upper hinge and door — is itself what opens the doors of the house of the womb, and brings it out to the air of the world.
And this is the secret meaning of, “for it did not shut the doors of my womb”; for you will see that the opening of the doors causes pain — namely the arousal of the Katnut in Ima — and this is the secret of, “in sorrow you shall bring forth children.” And this is what is meant by their making it forget the whole Torah, for the matter of the GAR of Nefesh that it lost includes all the lights destined to come to the Partzuf. And this is what is meant by the stopping up of the open place, namely the mouth of the Tabur; for from the time it began to turn over, it is no longer fit to receive that food which its mother eats — which is the discernment of GAR, namely the Gadlut that it was fit to receive while it was still in the discernment of from below upward. Therefore the Tabur is stopped up. However, since it received the discernment of Nefesh of Ruach from the upper hinge and door, a new mouth is thereby opened for it — the mouth of the Rosh. But at the time of Katnut this mouth is regarded as the discernment of the mouth of the Chazeh [chest], since it has only the discernment of Ruach, which is the secret of the expansion of HGT from within the NHY; and the mouth of Ruach stands at the Chazeh, and from above downward it is from the Chazeh downward, where there is the discernment of the light of Nefesh, which is the secret of the light of the female. Because the mouth of Ruach, standing at the place of the Chazeh, is not regarded as a complete mouth but as an orifice, since this mouth detains the lights of GAR, since the bottom Hey is there, as is known; therefore nothing but the light of the female, which is the secret of the light of Nefesh, is influenced from there. Understand this. And now let us come to the explanation of the ARI’s words.
And this is what the ARI writes: “It follows that all the rest of the Sefirot in the female are all aligned opposite the NHY of ZA, and have something to rely upon.” And it has already been explained above that this is regarded as the discernment of the fetus, for the Nukva — that she then receives by the power of the illuminations of ZA; and although ZA is already in the discernment of Gadlut, his lights do no harm at all to the Nukva, since she then receives in the discernment of from below upward, as above concerning the Ibur of every Partzuf. However, her Yesod and Malchut, which have no discernment corresponding to them in ZA, cannot receive anything at the time of Ibur.
And this is what the ARI writes: “The main making of the Yesod in her was not made like the rest of the Sefirot in her, which were made by the power of the illumination of ZA in her; rather, it was made from the discernment of the striking of the Gevurot as they descended from Tifferet to the Yesod, by way of descent, and they illuminated there and were sealed and engraved their illumination there, and from the power of their illumination this Yesod was made.” And this is similar to the discernment of the birth of every Partzuf: for when the fetus reaches the completion of its Gadlut, its nature is to turn over and begin to draw the lights from above downward, at which time the mouth of the Tabur is immediately stopped up, since it is no longer fit to receive the lights of Gadlut of its mother, in the secret of what its mother eats, because the bottom Hey is still found in its Einayim. Therefore her hinges turn upon her, and she separates the upper hinge and door — which is the secret of the Yesod of her Katnut — from atop the lower hinge and door, which are the AHP of her Gadlut; and then she can illuminate for the fetus from the discernment of the orifice that is in the Yesod of her Katnut, where the bottom Hey is likewise found in the Einayim, as above — this illumination being the discernment of the Nefesh of Ruach, which is what causes a new orifice to open in the fetus, in the secret of the mouth of the Rosh. And in the same way here, the Gevurot of ZA can no longer illuminate to the Nukva as before, since she has begun to turn over and receive the lights from above downward.
And this is what the ARI writes: “These lights that need to go out to build her rise first, all of them, from within the body of ZA, from the Yesod in him up to the place of the Chazeh; and there is the Atara [crown] of Gevura, called Butzina de Kardinuta [the lamp of darkness], which is the portion of the lights of the Malchut, and it makes an orifice and breaches and goes out through that orifice to behind the Chazeh; and then all the lights needed for the Nukva go out by that way, in the secret of an ascent from below upward; and afterward they return and descend and enter into the body of the Nukva by way of a descent from above downward” (page 777, item 67). And you see how precisely he says that at first all the lights needed for the Nukva went out by that way in the secret of an ascent from below upward, for such is the way of Ibur, which eats from what its mother eats — meaning, only from below upward. And in this manner, the Gevurot lights of Gadlut do it no harm at all, even though the bottom Hey is still in its Einayim, as above. And therefore he is precise to say “and afterward,” meaning at the time when it comes to the discernment of nursing and Ruach: “they return and descend and enter into the body of the Nukva by way of a descent from above downward” — namely, that once it begins to draw the light in the discernment of clothing to her, then those Gevurot struck upon the Yesod in her, namely at the Sium [end] of the body, and were engraved and inscribed and gave their seal there — meaning that she thereby lost all the Gadlut that she had received at the time of Ibur, and the mouth of the Tabur was stopped up, and the hinges turned, as stated regarding the birth of every Partzuf. And by this she now received the discernment of the Nefesh of Ruach, as above, and by this the discernment of the mouth of the Rosh was opened for her, which is still now called the mouth of the Chazeh, as above. And the main force of the Gevurot of the orifice of the Chazeh take form at the Sium of the body, as above, for they interrupt the vessels of Atzilut. And this is the secret of what is now built by the Nefesh of Ruach that she received — the discernment of Yesod and Malchut of her Katnut, which are from the discernment of the NHY that are in the Einayim. And remember this.
And this is what he writes there: “Thus the lights of the Nukva are in two discernments: for at first they rise from within the body of ZA, and afterward they bend and descend within the body of the Nukva, down to the Sium of the body.” And you see how carefully he is precise, a second time, about these two discernments mentioned above: that of the fetus, which is from below upward, and that of the power of birth, which is from above downward. And he further explains to us this matter of the loss of the lights of Ibur that she had, on account of the turning over from above downward — that it hints at the internality within the words of our sages, in the Gemara’s question about “the bending fire that caused harm.” For so it was here with the Nukva: at the time she drew the Gevurot of ZA in the discernment of from above downward, and they became a bending fire, the discernment of the Gadlut of Ibur that was in her was then harmed, for the mouth of the Tabur was stopped up, in the manner that our sages explained regarding the birth of the soul mentioned above.
And this is what he writes here: “In the male there are 22 letters, and all of them were inscribed and sealed in his Yesod, and so on; and likewise the 22 letters in the female are inscribed in her Yesod, and so on; and behold, from these 22 letters that are in the Yesod of the female, one door and one hinge are made, and so on.” And you should know that these 22 letters that she receives from the male are the secret of all the Mochin of her Katnut that she receives while she is still small — which is the secret of the light of Ruach of Ruach that she receives from ZA back to back, when the two of them cleave to one another in one wall, which is the posterior of Ima, as stated in Part 7. And these are the discernment of the five Hassadim of Katnut. And likewise she receives the five Gevurot, which are the discernments of her MAN of Katnut, which are the secret of MaNTzePaCh [the letters with final forms], the doubled ones that come at the ends of words, since they are the judgments included in the screen of phase one, which make a Sium in all ten Sefirot of Ruach — namely, in the five Hassadim mentioned above.
And you already know that all the discernments of Katnut remain in her even in the discernments of her Gadlut, since there is no absence in spirituality. And by this you will understand the secret of the upper door and hinge that remains in her outer Yesod, sealed from the secret of the bending fire mentioned above.
And this is what he writes: “Behold, it has been explained: one door, one hinge, and one MaNTzePaCh, whose discernment is one vessel together with the MAN in it. And all this was drawn to her from the outset, when her Partzuf was corrected and the discernment of the Mochin was drawn into her, and the discernments of the five Hassadim and the five Gevurot were drawn into her — and all this was drawn to her by ZA himself, from behind his Chazeh, as above, in the fourth discernment” — namely, as explained above: that the five Hassadim are the Mochin of Katnut that she received from ZA back to back, and from there the 22 letters come, which are from the discernment of Ruach in her, and from them the first door and hinge were corrected; and from the five Gevurot, which are the discernment of MaNTzePaCh in her, comes the MAN that she raises to ZA at the time of the coupling of Gadlut, when she then gives form to the MAN of the souls of the righteous who joined in her posterior in the discernment of their Katnut, as stated in its place.
And this is what he writes: “And afterward she was sawn off — that is, the NHY of Ima and the Mochin departed from ZA, and the NHY of Ima and also the Mochin entered into the Rosh of the female, standing behind ZA; and then her lights and Mochin no longer draw by way of ZA, but from Ima herself, and therefore she is sawn off and separated from behind ZA.” Now, this matter of the sawing off and the attainment of the Gadlut of the Nukva from the Mochin of Ima is the discernment of the Mochin of VAK, which are the discernments of the Gadlut of the vessels that we brought above, in the secret of the first intercourse that effects in her the discernment of the vessel that raises MAN — for it brings down the bottom Hey from the Einayim in the discernment of the vessels, and raises the AHP of the vessels to their degree as at first. And the Nukva is now found to have complete posteriors of the AHP of Bina, from her own discernment; and then she is sawn off from ZA, and she grows in all his posteriors, like him, at an equal level.
However, you should understand that there was, prior to this, the matter of the ascent of MAN of ZON to AVI, for a coupling of AB SAG is needed, in order to bring down the bottom Hey from the Einayim of the Nukva, for she then raises her AHP. And you should know that this is the secret of the departure of the Mochin of Hassadim and Hochma from ZA, for he then ascends as MAN; but the coupling that took place was in the discernment of the externality of AVI, in order to draw Mochin of VAK for the sake of the Nukva, as above. Therefore only the Nukva descends with her Mochin of VAK from this coupling, and is sawn off from behind ZA; but ZA himself has no benefit at all from this coupling, since he already has even Mochin of Gadlut of lights, and what enjoyment would Mochin of VAK be to him? Therefore the internality of ZA does not yet descend from AVI, until the second coupling, as will be stated below.
And this is what he writes: “And now she receives her Mochin a second time, in an illumination immeasurably greater than the first time, for at first it was only the extract of the light, and now she takes the Mochin themselves.” Namely, as above: at first she had only Mochin of Katnut from the discernment of Ruach of Ruach, but now she receives Mochin of GAR themselves — only that it is still from the discernment of the vessels, as above.
And this is what he writes: “And she comes to take, a second time, the 22 letters by way of Ima, and there are made in her Yesod a second door and a second hinge; and she receives a second MaNTzePaCh, which are a second MAN — all of which are discernments that are very much sweetened.” For the 22 letters of now are the discernment of the AHP that were returned to the degree of her Atzilut, since the bottom Hey has already descended from the Einayim over them. And likewise the MaNTzePaCh are from the discernment of the five Gevurot of the males, only that they still contain nothing but the discernment of the vessels. Thus the second door and hinge, and the second MaNTzePaCh, which come to her from Ima, are very much sweetened, since they are the discernment of GAR, as above — unlike the first door and hinge and the first MaNTzePaCh, which were from the discernment of Katnut, which are judgments, as above.