Част 16 · Chapter 46

Текстът на Ари

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For that reason ZA was then in the form of Neshama, which is Bina, and his Nukva was in the form of Ruach, which is ZA. It is said in that regard in the Zohar, “a man's soul is the candle of God” that Neshama is Dechura from the Upper Great Tree, and Ruach is from the Small Tree.

Вътрешна светлина

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Този коментар още не е съпоставен с отделните параграфи — точките са показани в реда за четене, а номерът до всяка от тях брои самите бележки, не параграфите от текста на Ари.

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1ZA was then in the form of Neshama, which is Bina, and his Nukva was in the form of Ruach, which is ZA etc. called Neshama after ZA being up in the place of Bina etc. called Ruach after his Nukva having been at that time in the place of her husband ZA. It is seemingly perplexing that he contradicts his own words. He says above that ZON rose up to Heichal Abba ve Ima, and below in the part (item 57) he says that ZA rose to the place of Bina and Nukva to the place of ZA.The thing is that this speaks of ZA and Nukva that remained below clothed in Olam Yetzira and Beria. When ZA is clothed in Olam Beria it must give her from Bina de Atzilut because Beria receives only from Bina, as she is Behinat Bina de Guf and a Behina receives only from its corresponding Behina in the Elyon.This is the meaning of the text “called Neshama after ZA being up in the place of Bina,”meaning he gives to Beria by receiving the Ohr above the Ohr from the place of Bina, which is the corresponding Behina of Beria.It is written, “called Ruach after his Nukva having been at that time in the place of her husband Yodin.” This is because the Nukva that clothed in Olam Yetzira cannot give to Yetzira but only from the Ohr of ZA which is ascribed to Behinat Yetzira.In order to give to Yetzira, she must be for her in the place of ZA, hence the Ohr is named after ZA, which is Ruach. Nonetheless, ZON themselves are on a higher degree because Nukva is in the place of Ima, which is YESHSUT, and ZA is in the place of Abba, which is the Upper AVI.

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