Частина 10 · Глава 23

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Now, if you add the five Gevurot of Ima mentioned above, called Mantzapach, which correct the aforementioned 315 [sparks], they all together make 320 sparks. For the five Gevurot of Mantzapach are also called sparks, since they too are Gevurot and judgments. And corresponding to them are 320 sparks in the Nukva. Then ZA is called Naar, which equals 320 in gematria; and the Nukva too is called Naar lacking a Hey, which is likewise her 320.

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1 If you add the five Gevurot of Ima… the Nukva is called Naar lacking a Hey… Through the five Hassadim of the drop of Aba… the Nukva is called Naara with a Hey: You need to recall what was explained above in Part 9, item 97, in the words of the ARI, concerning the time of the Hey and the time of the Vav of the Nukva. For at the time of the Hey, which is together with the completion of her Mochin of Katnut — meaning with the completion of twelve years and one day — she then receives the discernment of the first MaNTzePaCh from ZA, meaning the five Gevurot of Katnut, which are the discernment of judgments; and then the female is called Naar lacking a Hey, since Naar equals 320 in gematria, the judgments. And after twelve years and one day, when her days of youth begin, she then receives sweetened five Gevurot from Ima, not through ZA — these are the discernment of the second MaNTzePaCh that come to her with the Mochin of Binot and Gevurot that she receives from Ima at the time of the sawing. Then the female is called Naara with a Hey. And there the matter of the second MaNTzePaCh, and of the door and the second pivot were explained, meaning: that she then receives the drop of Hesed of Aba, which brings the bottom Hey down from her Einayim, and returns her AHP to the degree, after which she already has ten vessels, and she is then fit to receive the Mochin of Binot, and the discernment of the very self of the Gevurot from Ima. For before this, when she had only the discernment of GE — which lasts until twelve years and one day — she could receive only illuminations of the Gevurot and not their self, which are the first five Gevurot called the first MaNTzePaCh, from ZA. But afterward, through the drop of the five Hassadim of Aba, which she attained through Ima — who brought the bottom Hey down from her Einayim and returned her AHP to her, which is the building of her posterior — she no longer needs to receive from the posterior of ZA, for she now has a complete Partzuf of her own. She then receives from Ima the very self of the Gevurot, which is the second MaNTzePaCh, together with the Binot, which are her discernment of GAR.
Now, the ARI speaks of these very same matters here as well, but for the sake of brevity the ARI includes ZA and the Nukva together here. However, this does not mean that they receive them at the same time, for the Nukva cannot exist even in the discernment of MAN [Mayin Nukvin] without form before ZA has already attained his Gadlut, as above in the words of the ARI (Part 9, item 60, and in Inner Light there, the passage beginning, ‘And after’). Rather, since these two discernments of sweetening of the Gevurot come by the same paths, both for ZA and for the Nukva, he therefore includes them together.
This is what he says: “If you add the aforementioned five Gevurot of Ima, called MaNTzePaCh… then ZA is called Naar, which equals 320 in gematria, and the Nukva too is called Naar lacking a Hey.” This is the first MaNTzePaCh, which they receive — the Nukva with the completion of twelve years and one day, and ZA with the completion of the two periods of Katnut — where these five Gevurot of MaNTzePaCh are not the very self of the Gevurot, but only an illumination of Gevurot, which ZA receives from Ima, but the Nukva receives from ZA and not from Ima, as the ARI states there. For at the time when they do not yet have complete posteriors — meaning at the time of Katnut — each of them must receive from the posterior of his Upper One, whose Upper One in the case of ZA is Ima, and whose Upper One in the case of the Nukva is ZA. Then both of them are called Naar, which indicates the discernment of judgments, since through receiving the MaNTzePaCh of Ima by way of the posterior of the Upper One, the Gevurot are called “female Gevurot,” as above (Part 9, page 759, item 40); and therefore their power is not sufficient to sweeten the 315 judgments found in the structure of their Katnut, and therefore they are called Naar, lacking a Hey.
This is what he says: “And through the five Hassadim of the drop of Aba, all of them are sweetened… and then the Nukva is called Naara with a Hey.” This is the second MaNTzePaCh, which they receive at the time of Gadlut, after they have raised their AHP to their degree and have their own complete posteriors, and no longer need the posterior of the Upper One — for these are the discernment of the very self of the Gevurot. Therefore they sweeten and refine the 315 judgments of their own structure, being the discernment of male Gevurot, which are the discernment of GAR. And these Gevurot cannot be received from the Upper One of each of them — meaning ZA from Ima, and the Nukva from ZA. This is because all the connection that the Upper One has with the lower one is only with the anterior vessels of the lower one, which are the GE of the lower one. For since the Galgalta and Einayim of the lower one cling to the posterior of the Upper One — meaning to his AHP — at the time of the Katnut of the Upper One, when the AHP of the Upper One are then found clinging together at the degree of the lower one, therefore also at the time of the Gadlut of the Upper One, when the Upper One returns this AHP to the structure of his own degree, the GE of the lower one that were clinging there are found still there, and they too receive from the level of the coupling of the Upper One. There are two discernments in this: one, while they are still found with the Upper One’s Upper — then the GE of the lower one are regarded as being in their first coupling, and they cannot themselves receive the discernment of form there; rather, the Upper One takes there double — meaning his own share from the level of the coupling upon his MAN of Gadlut, and also the share of the GE of the lower one clinging to his posterior. From this additional MAN there emerges only a level of Katnut, called Rucha Kadmaa [the first Ruach], which is the discernment of NRNHY of Nefesh and NRNHY of Ruach without GAR. It is therefore called by the name Rucha, to indicate that this level contains only the discernment of Nefesh-Ruach alone.
And the second discernment is afterward, when the Upper One departs from there and comes to his own place; he then couples from the discernment of his own Katnut and goes on measuring to the lower one all the degrees within that Rucha Kadmaa which he received on the lower one’s behalf, namely NRNHY of Nefesh and NRNHY of Ruach, which are called the discernment of Ibur and the discernment of Yenika. The lower one receives them by way of the posterior of the Upper One, since he still has no discernment of a posterior of his own. However, the Upper One can give the lower one only these two discernments, Ibur and Yenika, because they are already held by him in trust, by the secret of the first MAN that he received in the first coming, at the time when both of them were with their own upper of the upper, as above — which is the secret of the Rucha Kadmaa. But more than this the Upper One cannot give to the lower one; rather, both of them must ascend anew with MAN to the upper of the upper, and the upper of the upper then bestows the drop of the coupling that brings down the bottom Hey from the Einayim of the lower one; the lower one then attains his fallen AHP and acquires a posterior of his own, and afterward receives from the upper of the upper also the lights of Gadlut. Therefore, regarding those Gevurot of Gadlut, we find that ZA does not receive them through Ima, as he received the Ruach-Nefesh included in the Rucha Kadmaa, but rather receives them from his own upper of the upper, meaning from Aba, as the ARI states, that after he receives the five Hassadim of Aba, his 315 judgments are then sweetened completely and become 325. But Ima cannot give him anything of the discernment of Gadlut, since they are not included in the Rucha Kadmaa, as above. Likewise the Nukva cannot receive the Gevurot of Gadlut through ZA, who is her Upper One, since they are not included in the Rucha Kadmaa which ZA received in trust on her behalf; rather, both of them must ascend anew with MAN to the upper of the upper, to Ima, and bring about a coupling for AVI. And Aba brings down the drop of Hesed, which brings down the bottom Hey from the Einayim of the Nukva, and raises her AHP to her degree; she then has a posterior of her own, and then receives the very self of these Gevurot, which are the second MaNTzePaCh, which completely sweeten her 315 judgments, and she becomes, by the secret, 325 sparks, according to the numerical value of Naara with a Hey.
Now the reason has been well explained, that the first sweetening of the five Gevurot from the discernment of their illumination — both ZA and the Nukva — each receives from his own Upper One: ZA receives from the posterior of Ima, and the Nukva from the posterior of ZA. And this sweetening is not complete, since these Gevurot are in the discernment of females, as above. And the second sweetening, meaning the male five Gevurot that they receive, they cannot receive from their own Upper One, but only, each of them, from his own upper of the upper: ZA receives them from Aba, and the Nukva from Ima. And this is the rule, that no lower one can receive from his Upper One without a new coupling, except for what is included in that Rucha Kadmaa, which is only the discernment of Ibur and Yenika, as above. And more than this, the Upper One too must ascend with MAN for a new coupling to his upper of the upper. And likewise the upper of the upper above him, all the way up to Ein Sof, for there is no innovation of light except from Ein Sof.
And as for why, for the discernment of Ibur and Yenika, the Upper One does not need a new coupling but gives to the lower one from his own, the meaning is not that the Mochin of Ibur and Yenika do not need to come from Ein Sof, whatsoever. For this can never be said in any way in the world. Rather, the meaning is that the Upper One already received these two levels from Ein Sof while he was still in the secret of the first coming, as above, and when he descended to his own place, he measures them out little by little, by way of the degree, and gives them to the lower one, as is known. Therefore this is regarded as the Upper One giving to the lower one without a new coupling, since he does not need one for it, having already received them by way of the first coming. Remember this well. Also recall, along with what has been explained, that all the connection and bond of the Upper One with the lower one is only with the anterior vessels of the lower one, which were together with his fallen AHP at one degree; but with the AHP of the lower one, the Upper One has no connection or bond whatsoever, since they never had any contact with the Upper One at all. For at the time when the AHP of the Upper One cling to the GE of the lower one, the AHP of the lower one are found clinging to the degree below it, meaning beneath the lower one.

Поки немає мовою Українська — показано: English