Kısım 15 · Bölüm 60

Ari'nin Metni

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*With this you will understand the secret of the Nesira, which gives her the Dinim, which are the Achoraim. For at first, he had the externality called Achor, which is the smallness. And understand this — the intermediate is not called Achoraim, and he had Achor and intermediate. And when the face comes, which is the greatness, then what was Malchut, in the secret of Ibur alone, a single vessel in the back (he grew her from his back into a complete Partzuf, up to opposite the chest, which is half his measure; and behold, she is completed like him, although she is half his measure, and she is still lacking Yesod and Malchut — and this is because she is not yet complete like him, but only half of him, like the time of his suckling; and the third inner vessel is lacking from her), for at the time that he has Ibur, she has no measure at all, only the Atara of the Yesod, which is half the measure within her; and now she grew (like his Yesod) like him.

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 secret of the sawing, that he gives her the judgments, which are the posterior. As will be explained further on, that the judgments are sawn off from him and given to the Nukva; and that at first they are sweetened by Ima alone, and then they are not yet in their completeness, and afterwards they return to be sweetened a second time by ZA. And when ZA gives them to her the second time, then they are sweetened in their completeness. And this is what the ARI says, that he gives her the judgments, which are the posterior, namely after they have been given to her by Ima, as is written in its place.
2The posterior is the Katnut, and understand this, for the intermediate is not called posterior, and he had posterior and intermediate. The meaning is that the discernment of the permanent Mochin in ZA are only VAK without a Rosh [head], which are HGT NHY, and they are regarded as two Partzufim [pl. of Partzuf]: Ibur [impregnation] and nursing, which are called the external and the intermediate, since they are clothed one within the other; for the Partzuf of nursing, which is the Partzuf of HGT, is clothed within the Partzuf of Ibur, which is NHY. And therefore they are called the external and the intermediate, because there is no completeness except after the coming of the Partzuf of HBD, namely his Gadlut, which is called the innermost Partzuf of them all, since it clothes within the internality of the Partzuf of nursing. And so the Partzuf of Ibur is the outermost of them all, and the Partzuf of Gadlut is the innermost of them all, and the Partzuf of nursing is the intermediate. And the two Partzufim, the external and the intermediate, are called Katnut, for they lack a Rosh, as above; and only the inner Partzuf is called by the name Gadlut.
And this is what he says, “the posterior is the Katnut.” The meaning is that even though we call the Partzuf of the Nukva that precedes the sawing by the name Partzuf of the posterior, one must not err and think that the intention is to the external Partzuf alone, which is the Partzuf of Ibur; rather the intention is to the two Partzufim, Ibur and nursing, together. And they are called posterior because they are the discernment of Katnut, and any Katnut may be called posterior. However, the essential name posterior applies only to the Partzuf of Ibur, which is from the discernment of the Chazeh [chest] and below of the Partzuf as a whole, for all NHY are called posterior. And this is because they were not in the vessels of ZA at the time of the emergence of the kings of Nekudim; rather afterwards, through the illumination of the Vav and the point from the Yesod of AK, the vessels of NHY were joined to the ZAT of Nekudim. For therefore these seven kings expanded down to BYA, since they attained their NHY, which had been diminished and had fallen to the discernment of BYA through the second restriction of AK, as is written in the previous parts. And therefore these seven kings, which are only the discernment of the vessels of HBD HGT up to the Chazeh, are regarded as the anterior vessels; and only the discernment of the vessels of NHY that were joined to the kings from BYA are what are called the posterior vessels. Thus only the Partzuf of Ibur, which is the discernment of NHY, may be called posterior; but the Partzuf of HGT, which is always above the Chazeh, and which from its root in Nekudim was the discernment of Atzilut above the Parsa, cannot be called by the name posterior.
And this is what he says, “the intermediate is not called posterior,” namely as explained, for the intermediate, which is the Partzuf of HGT, is entirely anterior, since only from the Chazeh and below, which are the vessels of NHY, are posterior. And this is what he sets right beforehand, that the posterior is Katnut; for here, with the Nukva, they are the two Partzufim of Katnut, as is written further on, and both of them are called with her by the name posterior. For only in ZA is the Partzuf of HGT to be discerned as the discernment of anterior, as above; but in the Nukva her HGT too is regarded as being posterior. For at the time of the emergence of the seven kings, the Nukva, who is the seventh king, did not emerge there except in the discernment of the point of Keter alone, which is the point of the Chazeh, which from the side of the lights is regarded as the point of the Yesod (as above on page 1690, the passage beginning “And a point”). See there. And so all nine of her lower Sefirot are the discernment of posterior, for all of them came and were joined to her from the discernment of BYA at the time of the Gadlut of the kings. And it turns out that at that time there was in the discernment of Atzilut, namely above the Parsa, only her point of Keter alone; and therefore her Partzuf of HGT too is called by the name posterior. However, it is the way of the ARI to call every discernment of VAK by the name posterior, even in ZA.
3Then, what Malchut was in the secret of Ibur [impregnation] alone, one vessel in the posterior etc. Here the entire conclusion has been omitted, and it is brought in the words of the ARI below, in item 69. And in order to make it easier for the one who studies, we have copied it here within the parentheses, for this is its place; for the words that follow after this are an explanation of this conclusion.

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