Kısım 12 · Bölüm 226

Ari'nin Metni

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The third interpretation is that the ten Sefirot of Katnut, which are entirely Elokim, are divided into two aspects, which are pregnancy and nursing. For the three lower ones are pregnancy, and the six upper ones together are called nursing. And afterward, all the ten Sefirot of Gadlut, which are Havayot, are called the second pregnancy. And behold, the three above-mentioned aspects, namely the pregnancy and nursing of Katnut and the pregnancy of Gadlut — all this is called externality, because they are from the NHY of Tevuna and Yeshsut. And afterward, these same three aspects — two of Katnut and one of Gadlut — because they are from the NHY of the supernal Aba and Ima, are called internality.

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

1The third interpretation, that the ten Sefirot of Katnut of Elokim in their entirety divide into two aspects, which are Ibur and nursing, etc.; the ten Sefirot of Gadlut of the Havayot, etc., externality, because they are from the NHY of Tevuna; and afterward the three aforementioned aspects from the NHY of the upper AVI are called internality: This is unlike the second interpretation, which says that the fourth Partzuf, of Neshama, is called internal even though it is from YESHSUT; rather, all the five Partzufim of YESHSUT are the aspect of externality, and all the five Partzufim of the upper AVI, and even the first Ibur, are internal. There are here two complete changes from the second interpretation: the first is that even the Partzuf Haya of YESHSUT is called externality. The second is that the three Partzufim, Nefesh-Ruach-Neshama, of the upper AVI are called internal, whereas in the second interpretation it says that they are called external.
And one who examines the Etz Chaim, Gate 6, Chapter 2, in item 42, will find there these changes from the second interpretation to the third interpretation within a single passage. For at first it says, “when the Partzuf does not have the aspect of internal Haya, etc., it is impossible to couple,” and afterward, in that same passage, it says, “in Gadlut the Neshama of Gadlut comes to them, and they are Mochin from the side of Ima, while the Mochin from the side of Aba, which is Hochma, called Haya, are still lacking to enter them; nonetheless they are face to face and couple” — which seemingly contradicts itself within the same passage. However, this was explained elsewhere: that there is a difference between the great ZON and the small ZON. The great ZON need to receive the aspect of Haya within them only from the upper AVI, and from all the Partzufim of YESHSUT they attain only Neshama, since they are not fit for birth. But the small ZON receive their aspect of Haya from YESHSUT, because they are the fourth Partzuf relative to them, and therefore they return face to face even with the Mochin of YESHSUT. And know, that in all the couplings of festivals and weekdays, they are only from YESHSUT, and yet they suffice for the coupling face to face of Jacob and Rachel, but not for the great ZON, ZA and Rachel, since they need the aspect of Haya of the upper AVI, which they attain only on Passover and Sabbath, as will be written before us.

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