Частина 15 · Глава 78
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- But to the Nukva, only the point of her Keter came at first, and all the corrections come into her; and afterward the rest of the nine all come in addition at once, without the need of pregnancy, nursing, and mochin as in ZA, but everything is done at once. And also understand that the name BaN, from which is the root of Cain, being there in the Daat of ZA, gives a drop in the manner of an actual coupling, and they are male Gevurot; and that which emerges for the correction of the Partzuf of the Nukva are female, as above.
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And in order to understand the words, one must know well the source of the separated Nukva of ZA, which we have not found in the rest of the Partzufim; and in the Partzufim of AK we have not found the discernment of a separated Nukva even for the ZA that is in them. And behold, the ARI always points out the root of the Nukva of ZA in the seventh king of Nekudim, that is, upon the Atara of the Yesod of the ZA of Nekudim, for the ZAT in their generality are the discernment of ZA, who has HGT NHY, and the Atara of Yesod is the Malchut of them, as is written in Part 6. However, this Malchut is the discernment of the Nukva in his own body of ZA, for she is the Malchut that is included in the Yesod of ZA, wherefore she is called the Atara of Yesod; and if so, it is possible only that she be a root for the Nukva in the body of the ZA of Atzilut, and not for a separated Nukva in a building of a Partzuf of her own.
Indeed, the truth is that the source of a separated Nukva begins after the second restriction of AK; for before that, that is, from the discernment of the first restriction of AK, the Malchut was only the discernment of reflected light alone, and she served in the Partzuf only in the discernment of the screen in her that raises reflected light and ends the Partzuf, but she had no building of her own at all, for there is no building of a Partzuf except from the discernment of direct light. But after the second restriction, when the bottom Hey rose in the Einayim of AK, and the AHP of every degree went out from it and descended to the lower degree — wherefore the ZA of Nekudim was ended upon the point of the Chazeh in him, and all his NHY descended to beneath the Parsa of Atzilut and became BYA — behold, these NHY that were separated from Atzilut and went out to BYA are the discernment of direct light, for in the Partzuf of AK itself they are still the discernment of Atzilut, since the Malchut that ends the Partzuf of AK stands at the point of this world, in the secret of the verse “And His feet shall stand upon the Mount of Olives,” as is known. And thus the three Sefirot NHY that precede the point of this world are found to be above the Malchut, and they are the discernment of direct light, for all that is above the Malchut is direct light. And it turns out that now, after the second restriction, when the Malchut that ends the ZA of Nekudim rose to the place of the point of the Chazeh, behold, she gained by this the three Sefirot of direct light that became BYA, for they were separated from ZA and came into the possession of the Nukva, since they are already found beneath her point of Sium upon ZA, and ZA now has no part in them. And understand this. And with this you will understand what the ARI wrote in several places, that all the three worlds BYA are the expansion of the Nukva of ZA. For she inherited them from ZA at the time of the second restriction, for in truth they belong to ZA, except that they were separated from him because of the ascent of the Malchut that ends to the place of the point of his Chazeh, and therefore they fell into the possession of the Nukva.
However, before the coming of the Gadlut of Nekudim, the Nukva too could not benefit from them at all, and all the more so that they should not be joined to the building of her Partzuf; for now the Sium of the line of Ein Sof was made at the place of the Chazeh of ZA, which is what is called the Parsa that is beneath Atzilut, and behold, this Parsa separates between the Nukva and the NHY that became BYA outside of Atzilut; and the Nukva of ZA, who is the point of the Chazeh, is found to be adhered to ZA above the Parsa in the discernment of Atzilut, having no connection or bond with them at all.
Indeed, at the time of the Gadlut of Nekudim, after the illumination of AB SAG descended and brought the bottom Hey down to her former place, to the Peh [mouth], and all the discernments of AHP that had fallen from the degrees returned to their degree as at first, and the ZAT of the ZA of Nekudim expanded down to the point of this world like the Partzuf of AK, and the NHY of BYA were joined again to ZA as in the first restriction, as is known — behold, then these NHY are reckoned as two discernments: as the discernment of the NHY of ZA, and as the discernment of the nine lower ones of the Nukva. And that is for the reason that they had already come into the possession of the Nukva at the time of the Katnut of Nekudim, as above, and she therefore inherited them at the time of the Gadlut of Nekudim as well, that is, at the time when they returned to the discernment of Atzilut, for there is no absence in spirituality. And it turns out that now, at the time of the Gadlut of Nekudim, the Nukva was built and became a distinct Partzuf of her own, that is, through the BYA that were joined and became her nine lower Sefirot. And from here was made a root for the building of a separated Nukva of ZA, in a complete building of her own, through the three Sefirot of direct light, the NHY of ZA, which became BYA and afterward were joined to Atzilut.
However, this Gadlut of Nekudim was not sustained there, for the Parsa returned to its force and the vessels of NHY of ZA again became BYA, and the anterior vessels too were broken because of them, since they had been joined with them, as is written in Part 7. For all the ZAT of Nekudim were broken with them, and out of them the Partzufim of ZON of Atzilut are progressively sorted until the end of correction. As is known.
And behold, it has been explained that the source of the separated Nukva begins from the time of the Gadlut of Nekudim, after the ZAT expanded into BYA. But at the time of the Katnut the Nukva of ZA still had no building of her own at all, but she served as the discernment of the Nukva in his own body of ZA, at the place of the point of the Chazeh from the relation of the vessels, where the point of the Yesod is from the relation of the lights. But she had no building of her own at all.
It has also been explained that the Nukva of the body of ZA and his separated Nukva are one root, except that at the time of the Katnut of the ZA of Nekudim she is to him only the discernment of the Nukva in his body, who is the Atara of the Yesod from the relation of the lights and the point of the Chazeh from the relation of the vessels, that is, the Nukva that ends the Partzuf of ZA and that serves him for the raising of reflected light. And at the time of the Gadlut of the ZA of Nekudim, at the time when the NHY of BYA were joined to his Partzuf in the discernment of Atzilut, then that Nukva in his body acquired now the nine lower ones from these NHY, because they had already been in her possession from the time of the Katnut.
And therefore the separated Nukva does not need an Ibur, for she is corrected in the Ibur and nursing of ZA himself; for so long as the ZA of Atzilut does not attain his discernment of Gadlut through the new NHY that rise to him from the sortings of the vessels of BYA, there is as yet no beginning at all to the separated Nukva, for then she is considered as the Nukva in the body of ZA, as above in the ZA of Nekudim; and since she is still the discernment of the Nukva in his body, behold, she is corrected together with the very body of ZA, as the ARI writes here in items 79 and 80. But after ZA attains his Gadlut of Neshama, and acquires NHY of vessels and GAR of lights, then the Nukva in his body begins to expand into a building of her own through her reception from the new NHY of ZA that were sorted out of BYA, in the manner in which she expanded from the NHY of the Gadlut of ZA at the time of Nekudim; and then she receives the two Partzufim NHY and HGT at once, that is, according to the measure of the sortings of the NHY of ZA that rose from BYA. So that all the corrections that were made in the Ibur and nursing of ZA himself, the separated Nukva was corrected in them together with him, except that she does not yet come up there under a name of her own, since she is still the discernment of the Nukva in his body, as above. However, at the time of the Gadlut of ZA, when she is made into a separated Nukva, there are revealed in her those corrections that she received from the Katnut of ZA while she was still included in the Nukva in the body of ZA. And therefore she receives all the nine Sefirot of her Nefesh Ruach at once, as the ARI wrote.
And this is what he says, “but to the Nukva there came at first only the point of the Keter in her, and all the corrections come into her” — that is, all the corrections by which ZA was corrected at the time of his Ibur and nursing, they come into the separated Nukva of themselves, for she then served in him as the Nukva in his body and was corrected together with him. As above. And this is what he says, “and afterward the rest of the nine all come to her in addition at once, without the need of Ibur, nursing, and Mochin as in ZA” — for all the corrections that she received while she was included in the Nukva in his body, at the time of the Ibur and nursing of ZA, she receives them at the time of the coming of the Mochin of ZA, that is to say, at the time when she began to be built into a building of her own. However, there is as yet in her only VAK, which are NHY and HGT, for she cannot receive from the Mochin of ZA so long as she has not drawn her own AHP; for at first her GE rise, which are adhered to the new NHY of ZA, and they are the nine Sefirot of her Ruach Nefesh that come to her at once. However her AHP do not rise except through a second coupling, which is called the second Ibur, as is the practice in all the Partzufim, as the ARI wrote above; and this comes to her in two couplings, as is written further on.