Частина 9 · Глава 61

Текст АРІ

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Until now she was one measure without a Partzuf, though she was comprised of ten Sefirot. Thus she is only a single Sefira, but divided into ten points — and they are not complete Sefirot, for then she would be a Partzuf. Rather, they are only ten small points, and all of them together are but one Sefira. Thus she is now the tenth part; and in order for her to grow like ZA [Zeir Anpin], this point must divide into ten points, and then each point of them will grow nine other points, and then they will be ten Sefirot, each of them comprising ten points.

Ор пнімі

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Цей коментар ще не зіставлено з окремими пунктами — примітки йдуть у порядку читання, а номер поруч із кожною рахує самі примітки, а не пункти тексту АРІ.

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1Only ten small points, and all of them together are but one Sefira, so that she is now the tenth part: Namely, as written above (page 771, the passage beginning “Tzela”), that because of the coarseness of phase one that she attained at the time of the nursing, whereby she now drew the main level of ZA, she is regarded as a complete measure in all her ten points, for she now comprises the whole level of the ten Sefirot in the measure of ZA. And you must remember here the difference between a point and a Sefira: for a point means the measure of coarseness in the screen, through which, by the coupling with the upper light, the level of the Sefira comes out upon it, as is known; but a Sefira means the level of light clothed in its vessel. This is what the ARI is precise to teach us: that from the standpoint of the coarseness in the screen corrected in the vessel of Malchut, it was already entirely completed in the nursing — namely, in the measure that she served to draw the whole measure of the level of the ten Sefirot of ZA. In this respect she is regarded as ten points, namely according to the standing of the coarseness that each Sefira of the ten Sefirot of ZA took from her coarseness. But in her own standing, it has already been clarified above, in the adjacent item, that she still had no form of her own, but only from what she is now incorporated in the Tifferet, namely in the discernment of the Bina of Hassadim, in the secret of the bottom Hey in the Einayim, as above (page 769, the passage beginning “Behind”). And on this account, the Nukva is now regarded as the discernment of the Sefira of Tifferet of ZA, for she rose from the discernment of a point beneath the Yesod, which is the discernment of Malchut herself, and rose to the place of Bina — namely, she received the form of the Tifferet, which is the Bina of Hassadim. This is what is meant, that from the discernment of her own building she gained the Sefira of Tifferet, as clarified.

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