Частина 15 · Глава 104

Текст АРІ

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And when the mochin of Chaya enter, which is the Bina of Aba, which are fit to procreate, they can, even when they couple below in their place, return face to face, as is known. Then he gives her, in a complete coupling, a drop of Hasadim of AB of Yudin, which is true AB. For she has already taken the Gevurot of AB by means of ZA and Ima face to face, but not in a complete coupling. But now he gives her, in a complete coupling, the Hasadim of AB; and these are true Neshama. And this is called a complete coupling.

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.

Не зіставлено з пунктом

1The Mochin of Haya, which is the Bina of Aba, which are fit to procreate, etc. Meaning, the discernment of Haya of YESHSUT, which is regarded only as the Bina of Aba, that is, the Neshama of Haya, for Bina is Neshama and Aba is Haya. And these Mochin are Mochin of procreation only for the discernment of Jacob and Rachel, as is known. And further on the ARI speaks of the discernment of the Mochin of AVI; and all the orders that prevail in these Mochin of YESHSUT prevail likewise in the Mochin of AVI. Except that those of YESHSUT are the discernment of externality, which suffice for Mochin of procreation only for Jacob and Rachel, and not for the great ZON; while those of AVI, which he brings after this, suffice for the great ZON as well, and they are regarded as the Hochma of Aba, which are the inner Haya.
2Hassadim of AB of Yudin, which is true AB; for she has already taken the Gevurot of AB by means of ZA, and from Ima face to face. For after the two couplings mentioned above have been made for the completion of the vessels of the Nukva — in which the drop of AB is regarded as an AB that is not complete, and as the discernment of RIU, the first coupling having been through Ima and not through ZA, and being regarded as a coupling of ZON face to face, and the second coupling through ZA, which is regarded as a coupling of back to back — behold, the vessels of Gadlut [greatness/adulthood] of the Nukva have been completed, and they rise a second time as MAN [Mayin Nukvin] for the discernment of the Mochin of face to face; and that drop of the coupling is called a complete AB, for it is the discernment of the lights of Haya that clothe in the vessels of Gadlut of the Nukva. And this is what he says, “for she has already taken the Gevurot of AB, by means of ZA and from Ima face to face, but not through a complete coupling.” For these couplings came for the completion of vessels, and thus at the time of the reception of those Mochin for the completion of vessels she does not yet have complete vessels in which the Mochin might clothe within her. Therefore of necessity the Mochin do not clothe in a complete coupling, but only after the vessels have already been completed in all their corrections. And after they have already been completed, she then receives the Mochin in a complete coupling, that is, the Mochin clothe in her in wholeness, and she is fit for procreation. And therefore the Mochin of the completion of vessels are regarded as RIU, and are likewise regarded as Mochin of BON, and they are called the Gevurot of AB. But the Mochin of face to face that come after the completion of the vessels are regarded as a complete AB, and likewise as the Hassadim of AB, and they are called Mochin of MA, that is, of actual lights, which are called MA; for all the levels that emerge in Atzilut are called MA. But the Mochin that emerge in Atzilut only for the sortings of the vessels of the Partzuf — which already served at the time of Nekudim, and were broken and fell to BYA, and now through the Mochin are sorted and rise again to Atzilut — those Mochin correct only the vessels of Nekudim, which are called BON; and therefore these Mochin too, which correct them, are likewise called BON, like them. And remember well the difference between the lights of MA and the lights of BON, in the manner explained here.

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