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- And the matter is that the external and middle aspects in Netzah and Hod are two halves of one body, for they are a single body, since there the head of the Nukva is a single one, and ZON use them, and they have one wall for both. But when the Hasadim come, then Netzah and Hod separate from each other.
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Behold, the ARI has here included together the matter of the adhesion of NH into one body with the matter of ZON being back to back, both of them using one wall; and he says before us that the matter of the sawing of the Nukva from ZA is likewise one matter with the separation of Netzah and Hod from one another. For he says that at the time when NH are one body, ZON then use one wall, and at the time when a special wall is made for ZA out of Hassadim, and for the Nukva out of the Gevurot, then NH divide from one another. And one must understand very well what the matter of the separation and the adhesion of NH has to do with the adhesion and the sawing of ZA and his Nukva, for here is hidden the key to the understanding of the sawing in its whole scope.
And it has already been explained above that the essence of the ten Sefirot is five discernments: KHB ZON, and they are the five Partzufim of Atzilut: AA, and AVI, and ZA, and the Nukva. And each one of them is included of them all; except that there is a difference between the GAR and ZON, for in the three first Partzufim alone the five discernments in them are reckoned as KHB ZON, by reason of the inclusion of each one in all of them. But in the two Partzufim ZON, the inclusion of KHB in them was diminished and descended to the discernment of HGT, and therefore the five discernments in them are reckoned by the name HGT NH, for HGT are the three discernments KHB, and NH are the two discernments ZA and the Nukva, for ZA is Netzah and the Nukva is Hod. However, the Yesod and Malchut in them do not add in them any new discernment, for there are no more than five discernments in any Partzuf whatsoever, and the Sefira of Yesod is only the discernment of the inclusion of the five discernments in the Partzuf from the side of the Hassadim in it, and likewise the Sefira of Malchut is also only the discernment of the inclusion of the five discernments in the Partzuf, but from the side of the Gevurot in the Partzuf. And they are not additional discernments, as is written in Part 5.
And with this it is understood that the essence of ZA is the discernment of the Netzah in him, for the remaining four discernments in him come in him only from inclusion. And likewise the essence of the Nukva is the Hod in her, for the remaining four discernments are from the inclusion of the upper ones. It is also known that no lower one receives from its upper one except from the discernment that is opposite it in the upper ones. And thus ZA, who is Netzah, nurses from the Netzah of Ima and from the Netzah of Aba and from the Netzah of AA. And likewise the Nukva, who is Hod, nurses from the Hod of ZA, and from the Hod of Ima, and from the Hod of Aba, and from the Hod of AA. That is, by way of the discernment that is opposite her in all the upper ones above her, as the ARI wrote above (in this part, item 57), study it there well.
And the matter of the aforementioned five discernments that are in the ten Sefirot — they are the relations from the five discernments of direct light, as is written in Part 1, page 5, the passage beginning “And the reason.” Therefore, when the discussion is about the discernment of a Partzuf of RTS [Rosh-Toch-Sof] in direct light and reflected light, they are explained under the division of the ten Sefirot. And when one wishes to emphasise only the discernment of the direct light in the Partzuf, which is the essence of every Partzuf, then one divides it under the five discernments in it. And by this you will understand that this relation of ZA to Netzah, and of the Nukva to Hod, is to indicate the ZA of direct light and the Nukva of direct light, as was explained above on page 5, that the Nukva of direct light is only the discernment of the Sium of the level, in which there is the force of the restriction that ends the upper light. And the discernment of the ZA of direct light is an expansion of Hassadim in the illumination of Hochma. See there.
And it turns out that in the Katnut of ZA, so long as he is VAK without a Rosh, behold his own discernment of direct light is not revealed in him at all, for as yet there is no illumination of Hochma in his Hassadim; and it was explained there that this is the entire distinction between the Bina of direct light and the ZA of direct light, for the Bina of direct light is Hassadim without any illumination of Hochma, and at the time when the Bina drew the illumination of Hochma in the Hassadim, these Hassadim emerged under the name of a new discernment which is called ZA. See there. It follows that in the Katnut of ZA, in which there is only VAK, his discernment is not yet revealed at all, for then there is in him no difference from the Hassadim that are in the Bina. And since this is so, behold, the matter is discerned mainly in the Sefira of the Netzah in him, for that is the essence of ZA from the relation of the direct light, and it is therefore reckoned that there is in him no distinction of the Sefira of Netzah, and she is included in his Hod. And this is what the ARI says, that in the two Partzufim HGT NHY of ZA the Netzah and Hod are found to be one body, for the Netzah has no distinction and is included in the Hod. For in these two Partzufim there is as yet no revelation of the illumination of Hochma, and because of this there is no revelation of his Sefira of Netzah, as explained.
And you will likewise understand that this deficiency of the Sefira of Netzah is not specifically in the NHY of ZA, but in each and every particular in him — that wherever a particular is at all possible, this concealment of the Sefira of Netzah is discerned there; for the discussion is about the discernment of the Netzah of direct light, in which all his discernments are included, except that the place of the distinction is mainly in his NHY. And that is because, even after he attains his Partzuf of Gadlut, that is, HBD, behold, even then the matter of the revelation of Hochma is recognised only from the Chazeh [chest] downward, in the NHY in him, as is known. And then the Netzah in him is reckoned as the right line that bears this revelation of the illumination of Hochma, and the Hod in him is reckoned as the left line, that is, the inclusion of the Malchut in him, who ends upon the upper light; for that is why the NHY became the discernment of the ten Sefirot of the Sium of the Partzuf. And you see the great distance between the Netzah, which is in the right line, and the Hod, which is in the left line. For the Netzah is the discernment of the upper light in which the illumination of Hochma is revealed, and the Hod is the force of the restriction that ends the upper light. And therefore they are separated from one another. However, so long as they lack GAR, and there are no Mochin in the Partzuf, the ten Sefirot of NHY are found to be only the discernment of the ten Sefirot of the Sium alone, which is only the discernment of the Hod in him, as above, and the matter of the advantage of the Netzah, which is the discernment of the revelation of the illumination of Hochma, is not there at all — behold, then, that the Netzah is entirely concealed and is included in the Hod, meaning that there is in all the NHY nothing but the force of the Sium alone. And therefore the Netzah and the Hod are literally one body, for there is nothing by which to distinguish between them.
And therefore the ARI has included in several places that in the posterior the NH are reckoned as one body, and only in the anterior are they two bodies separated from one another. For the name “posterior” indicates that there is no illumination of Hochma there, and the name “anterior” indicates that there are Mochin of the illumination of Hochma there. And it was explained that so long as there is no illumination of Hochma in the Partzuf, there is in the ten Sefirot of NHY only the discernment of the force of the Sium of the ten Sefirot, which is the discernment of the Hod alone, as above, and the advantage of the Netzah is entirely concealed there, but it too is included in the force of the Sium of the Sefira of Hod — behold, that in the discernment of the posterior they are one body with no difference between them. But only in the discernment of the anterior, that is, that there are Mochin of face to face there, which are the revelation of the illumination of Hochma, then the Netzah is the bearer of this revelation, and the Hod is the bearer of the force of the Sium, and it turns out that they are two bodies separated from one another, as above.
And this is what he says: “the discernment of the externality and the middleness in Netzah and Hod are two halves of a body, which are one body only, for there the Rosh of the Nukva is one only” — that is to say, at the time when the Nukva clothes from the Chazeh downward of ZA, in his posterior, behold, there are then in the Nukva only the two Partzufim HGT NHY of ZA, that is, what is called the externality and the middleness, and in them there is no revelation whatsoever of the illumination of Hochma, as above; and it therefore turns out that the discernment of the Netzah and Hod of ZA became in the Nukva one body only — that is to say, that there is not the least distinction of the advantage of the Netzah, for there is no illumination of Hochma there; and it therefore turns out that they became in the Rosh of the Nukva a single discernment, by reason of her clothing only the discernment of the posterior of ZA, that is, the discernment of VAK without a Rosh. However, at the time of her clothing the discernment of the anterior of ZA, where there are Mochin and an illumination of Hochma that is revealed from the Chazeh downward in the discernment of the Netzah in him, the Netzah and Hod are found there to be two bodies separated from one another, as above.
And this is what he says: “and ZON use them, and there is one wall for both of them” — that is, the wall of the discernment of Hod, which is the force of the screen that ends upon the upper light, in which the coupling by striking is made in order to bring out the level of phase one of the screen, which is called the level of VAK without a Rosh, which is the discernment of the Hod that is included in ZA, which is also called by the name of the Nukva in the very body of ZA. And behold, then the separated Nukva too, who clothes him from the Chazeh downward at his back, also makes use of that discernment of Hod which is included in ZA, so long as the NHY of her ten Sefirot have not been completed, as is written further on. Behold, that both of them use one wall, back to back. And this continues all the time that the Netzah is not revealed in his own discernment, that is, at the time when they are back to back, when she is VAK without a Rosh, and NH are one body, and then ZON use one wall.
And this is what he says: “but when the Hassadim come, then the Netzah and Hod separate from one another, for there is made in the male the discernment of the inner five Gevurot, for then that wall belongs to him alone, from the Hassadim, and therefore Netzah Hod divide” — that is, as is written in the Zohar, “Hesed comes and separates them.” Indeed this Hesed is the Hesed of AB, that is, the Hesed that rises and becomes Hochma at the time of the coupling, as is known. And when the Nukva receives this drop of the coupling of AB, the bottom Hey descends from her Einayim and returns her AHP from BYA, which are the discernment of the NHY that are lacking to her at the time when she is in the discernment of back to back. For it is known that a lack of the NHY of the vessels causes a lack of GAR in the lights, and the Nukva being in the discernment of VAK without GAR is because the NHY of the vessels are then lacking to her, for as yet she has only the Gevurot of Katnut, which are the discernment of the bottom Hey in the Einayim that push her AHP down to BYA. And now it turns out that she has attained the drop of the coupling from AB, which brings the bottom Hey down from her Einayim, and she is able to raise her NHY up to her from BYA, whereby she attains the discernment of the GAR of her Gevurot, which are the discernment of her Rosh of Gadlut; and it turns out in this that she rises and clothes ZA in an entirely equal level, except that she still stands behind ZA, for this drop of the coupling enlarges only her vessels, since it completes her NHY, and she then attains the discernment of Rosh, Toch, Sof of the vessels equally with the level of ZA; but for the discernment of the lights she needs another coupling of face to face, to which she cannot come except by the precedence of the aforementioned coupling for the completion of the NHY of the vessels. And therefore she still stands now at the back of ZA, even though she has Rosh, Toch, Sof of the discernment of the vessels.
And therefore the five Gevurot are reckoned as externality and internality. That is, so long as she has only VAK, the Gevurot in her are reckoned as externality only, being the discernment of the bottom Hey in the Einayim, when she lacks the NHY of the vessels and the GAR of the lights. And after the aforementioned coupling of AB that she attains, which brings the bottom Hey down from the Einayim and returns the NHY to her, the Gevurot in her are reckoned as the inner five Gevurot, which indicate the NHY of the vessels and the GAR of the lights of BON, which are the illumination of the vessels, as above. And remember what the ARI wrote above, that the whole building of the Partzuf of the Nukva is only from Gevurot — that is to say, that her ten Sefirot are the discernment of Gevurot, and therefore her building is designated by the name of the five Gevurot, which in Katnut are called the external five Gevurot, whose meaning is that they lack GAR; and in Gadlut her building is called the inner five Gevurot, whose meaning is the discernment of her GAR. And the five Gevurot and the ten Sefirot are one and the same in the Nukva. And the five Hassadim and the ten Sefirot are one and the same in ZA. For the ten Sefirot are the five discernments HGT NH, as above. And therefore the ten Sefirot of ZA are called the five Hassadim, and the ten Sefirot of the Nukva are called the five Gevurot.
And this is what he says: “for there is made in the male the discernment of the inner five Gevurot, for then that wall belongs to him alone, from the Hassadim” — here the ARI explains the matter of the sawing of the Nukva from the posterior of ZA, whereby she is made into a special building of her own, without any adhesion with ZA. For at the time when they are back to back, although ZA is already in Gadlut and has a Rosh and Mochin, as the ARI wrote above, nevertheless, when the upper one bestows upon the lower one, he measures out to him according to the measure of his vessels, and not according to his own measure. And therefore, although ZA himself has Mochin of Gadlut, all the same he measures out to the Nukva from the discernment of the screen of the time of his Katnut, that is, from the discernment of the external Gevurot that are included in the Nukva in the body of ZA, from the time of his own Katnut, as is written in the previous parts. And therefore, even when they are back to back and NH are one body, behold, this is only in the discernment of the posterior of ZA, where the Nukva stands, to whom he must bestow from the discernment of the external five Gevurot, where the measure of Netzah is not revealed, but only the measure of Hod; wherefore the NH that are in the posterior of ZA were considered as one body. However in his anterior, which is his own worth with respect to himself, behold, he has already attained his Mochin of Gadlut, and therefore his own NH are separated from one another. But this does not touch at all upon the discernment of the Nukva, for he does not measure out to her from his own discernment but according to the measure of her vessels, as above.
And therefore now, upon the arrival of the drop of the coupling of the Hesed of AB, which brings the bottom Hey down from her Einayim, which reveals the inner five Gevurot of the Nukva, as above — behold, they necessarily come in the male himself, that is to say, in his NHY, where the Nukva clothes and receives the drop of the coupling from there; and then the Netzah and Hod of the male, which are clothed in the Nukva, were separated, for the Netzah became the bearer of the discernment of the GAR of BON that is drawn from the drop of Hesed of AB, and the Hod became the bearer of the discernment of the force that ends, which makes the coupling by striking. And by this they became two bodies separated from one another also in the discernment of the reception of the Nukva from him. And this is what he says, “for there is made in the male the discernment of the inner five Gevurot, etc.” — that is, for the need of the Nukva, as above, for he himself is built only from Hassadim. Also the matter of the separation of NH is only in relation to the Nukva, for he himself already has separated NH from before that, as above.
And this is what he says: “for then that wall belongs to him alone, from the Hassadim, and therefore NH divide” — for at the time when the Netzah became the bearer of the illumination of Hochma, two discernments are discerned in that illumination, which are: Hassadim, and Gevurot. For there is here no revelation of the light of Hochma itself as in Aba, since the essence of ZA is Hassadim and not Hochma, but only a matter of an illumination of Hochma in Hassadim, which is called revealed Hassadim. And it is known that the discernment of Hochma is sometimes reckoned as a discernment of Gevura in relation to the light of Hesed. And that is for the reason that the restriction was never upon the light of Hesed, but only upon the light of Hochma alone, as was written above in the previous parts. And therefore there is here in the revelation of the Netzah a discernment of Gevura as well, for the illumination of Hochma that is in the Hassadim is as Gevurot in relation to the Hassadim themselves, in which there is no force of judgment and restriction whatsoever. And this measure of the illumination of Hochma that is in the Hassadim of the Netzah is reckoned as the inner five Gevurot, which the Nukva took, and she was completed in a whole Partzuf of RTS, as above. However the discernment of the Hassadim themselves of the Netzah, which received the illumination of Hochma, came into the possession of ZA, for the Hassadim belong to ZA, as above. And for this reason the revelation of the illumination of Hochma is designated only by the name of revealed Hassadim alone, for ZA takes only the discernment of the Hassadim that became the bearer of the illumination of Hochma, and the illumination of Hochma itself is the inner five Gevurot which he gives to the Nukva. And remember this.
And with this the Nukva was separated into a Partzuf entirely distinct from ZA, for ZA is now only a building of revealed Hassadim alone, and the Nukva is a building of the inner five Gevurot, which are the discernment of the illumination of Hochma that she took from ZA. And this is what he says, “for then that wall belongs to him alone, from the Hassadim” — that is, that the building of his body, which is the discernment of his wall, was made for him alone from the Hassadim, and the building of her body, which is her wall, was made for her alone from the inner five Gevurot. And this is what he says, “and therefore NH divide” — for the Netzah is now the discernment of the bearer of revealed Hassadim, and the Hod is the bearer of the force of the Sium and of the screen, as above. And therefore they are now two bodies separated from one another.
And this is what he says: “and she has one wall alone from the Gevura, and they are NH joined to the discernment of her Rosh” — that is to say, not as at first, at the time when they were back to back, when there was there only one wall from the Gevura, which is the wall of the Hod, that is, the discernment of the external five Gevurot of the discernment of the bottom Hey in the Einayim; “which are NH joined to the discernment of her Rosh” — that is to say, that NH were then adhered into one body to the discernment of the Rosh of the Nukva, except that now they were divided into two separate discernments. And he indicates by this that although in the discernment of ZA himself the NH were not joined, since he already had Mochin of Gadlut, all the same to the discernment of the Rosh of the Nukva they were joined, for he measured out to her according to her vessels, as above, on page 1725, the passage beginning “And this is what he says, for.” See there.