Teil 5 · Kapitel 9

Der Text des Ari

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Now the Nukva is contained in the Dechura [male], since the Nukva is the light of Hochma and the male is the light of Keter that remained in the vessel. Hence, it is the male that now receives from its root, the root of Keter. This is extended to it by refining that Keter that remained above at the end of the roots, and it is greatly refined by the upper illumination of the root of Keter. Then, a great light shines in that male of the Keter, and the female is incorporated in the male and receives illumination from it, until these three phases are even in their illumination. They are the male and female of the vessel of Keter and that Keter that is on them. Once they are even, they will receive their light from the root of the upper Keter.

Inneres Licht

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Dieser Kommentar wurde noch nicht einzelnen Absätzen zugeordnet – die Einträge erscheinen in Lesereihenfolge, und die Zahl neben jedem Eintrag zählt die Anmerkungen selbst, nicht die Absätze des Ari-Textes.

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1The Nukvais Ohr Hochma. Meaning, it is the Behinat Reshimo that left Ohr Komat Hochma after its Histalkut.
2The Zachar is Ohr of Keter that remained in the Kli. This refers to the Behinat Reshimo that the Ohr of Komat Keter left after its Histalkut when it remained in Kli de Komat Keter. Now it rose to the Maatzil through the Masach that was purified.
3This extends to it by purifying that Keter that remained above at the end of the Shorashim. Here the Rav gives us a complete order of Zivug and birth of a lower Partzuf by the Upper One. Hence, we must know these things for a very accurate understanding.He wrote that these Reshimot that rose from the Histalkut de Hitpashtut Aleph are the Reshimo from the Ohr that remains in Kli de Hochma. They rose under Malchut of the Rosh to the place where the general Ohr of Komat Keter of Hitpashtut Aleph was after its Histalkut from there.It turns out that here in Malchut of the Rosh, we have three kinds of Orot of the Guf de Partzuf Alephof AK that emerged after the Histalkut and came to the Rosh of that Partzuf. These are the general Komat Keter of the Guf and the Reshimo that that Komat Keter left in the Kli de Keter of the Guf after its Histalkut.Afterwards it too rose to the Rosh by its Hitkalelut in the Masach de Malchut de Guf that ascended. That Reshimo is called Zachar de Kli de Keter.We must understand that this Reshimo is an Anaf of the general Komat Keter mentioned above. Indeed, it is more of a branch since it is an actual part of Atzmuto. The only difference between them is that the general Ohr de Komat Keter was removed from the Guf entirely immediately after the Masach purified from the Aviut de Behina Dalet. The Reshimo is that part that it left there in its Kli, and thus you find that they are one Atzmut.There is yet another (second) Reshimo here, namely the Ohr that the Ohr of Komat Hochma of the Guf de AK left inside its Kli after its Histalkut from that Guf. It is called the Nekeva of the Keter since it too rose from her Kli de Guf to the Rosh by her Hitkalelut in the Masach that was purified.We have already elaborated on that in Part 4, Chap 4 Ohr Pnimi item 50. We must scrutinize thoroughly well there for all the things from there should have been copied here had I not spared the length. Hence, I am being very brief here.Remember these three names of the three Orot well. They are: Zachar de Keter, Nekeva de Keter, and Ohr Keter, according to their above explanation because it is impossible to explain them every time. Also, remember that all these three Orot are Anafim of Malchut de Rosh since she brought them out to the Guf by the force of the Shinui Tzura and the Aviut Guf that she gave them, called Aviutfrom above downward.Now that they have purified from this Aviut once more they have returned to her once more and were incorporated in her as in the beginning. This is considered that the three Orot rose to the place of Malchut de Rosh.However, their order of positioning there is considered that every Anaf stands under its proximate Shoresh. This is because the Ohr Keter, which is the general Ohr that rose and departed from the Gufis the closest to Malchut.The Zachar de Keter stands behind it since it is a branch of the Ohr Keter, which is the Reshimo that the Ohr Keter left in its Kli. The Nekeva de Keter stands behind, as she is from Behinat Aviut de Behina Gimel, being a branch of the Zachar de Keter, which is from Behina Dalet.Know, that the ascents of Zachar and Nekeva de Keter to the Rosh caused two Zivugim by this ascent. The Masach and the Malchut of the Rosh immediately rose to the Yesod de Rosh. It means that Malchut left the Behina Dalet in her and acquired the Aviut de Behina Gimel of the Rosh.The reason for her ascent is that the Histalkut Orot de Hitpashtut Aleph of the Guf caused a cessation of the bestowal of Malchut de Rosh since she no longer had anyone to give to. The whole matter of Malchut de Rosh stands only for bestowal, as she is not fitting for reception from the Tzimtzum onward.Instead, she raises Ohr Hozer through the Zivug de Hakaa that occurs in her. Through that Ohr Hozer she raises she gives and extends the Ohr Elyon into the Guf. Thus, during the Histalkut of the Orot de Guf she cannot give to the Guf but only a restricted bestowal, sufficient only to sustain the Kelim de Guf so that they are not completely annulled.Hence, when the Masach and the Reshimot de ZON de Keter in it returned to the place of Malchut where the Zivug did not stop, they immediately condense in the Behinat Aviut de Rosh in the entire measure contained in the Reshimot.Since Behina Dalet did not leave a Reshimo they could not because more Av than the measure of Aviut de Behina Gimel. It is considered that she rose to the place of Yesod to make a new Zivug de Hakaa there on Masach de Behina Gimel.Thus, the Nekeva de Keter can receive her bestowal. This is one Zivug that the ZON induced by their ascent to the Rosh.However, there is Reshimo de Behina Dalet here too though it is from Behinat Hitlabshut, meaning Behinat Zachar de Keter. In itself, that Reshimo is fitting for extension of the Ohr through it, meaning to make a Zivug de Hakaa with the Ohr Elyon, to raise Ohr Hozer and the Ohr Hozer will draw the Ohrto it. Despite that, it is fitting to connect with the Nekeva, meaning Aviut de Hamshacha, and examine that thoroughly.Thus, Malchut de Rosh made a Behinat Zivug de Hakaa here on the common Aviut from Behina Dalet de Hitlabshut and from Behina Gimel de Hamshacha. By that she raised Ohr Hozer up to Komat Keterof the Rosh since she was aided by the Aviut de Behina Dalet of Hitlabshut.Thus we have thoroughly explained the two Zivugim that the ascents of ZON de Keter induced in the Malchut de Rosh by their ascent and Hitkalelut in her: The first is the Zivug on the common Aviutfrom Behina Dalet de Hitlabshut and Behina Gimel of Hamshacha. In this Zivug she extended Komat Keter de Rosh. The second is the Zivug on the Aviut de Behina Gimel only. In this Zivug she extends merely Komat Hochma of Rosh.From the explained thus far you will thoroughly understand the Rav’s words here in item six. He says, “ZON of the Keter rise up to the place of this Keter at the end of the Shorashim Elyonim.”This means that so is their presence in the Rosh measured, each Anaf under its Shoresh; the Nekeva under the Zachar and the Zachar under the Ohr Keter (see Ohr Pnimi this imem, par. “Remember”). It is written, “He rises to the place of Shoresh of Malchut,” and then the Shoresh of Malchut also rises in the Shoresh of the Yesod where they both remain as Yesod, which is ZON.This means that in order to bestow to the ZON de Keter that rose she leaves her Behina Dalet, namely the place of Malchut of Rosh and receives the Aviut de Behina Gimel which is the place of Yesod of the Rosh.However, note that the Rav is precise in saying “they both remain as Yesod, which is ZON.” This indicates the difference here. In several places where the Malchut rises to Yesod the Yesod rises to the Sefira above it. This is because Malchut acquired Aviut de Behina Gimel and the Zivug that emerges on Aviut de Behina Gimel extends merely Komat Hochma.At that time the Ohr Hochma comes in Kli de Keter, the Bina in Kli de Hochma, ZA in Kli de Bina and Malchut in Kli de ZA. Here, however, the ZA did not rise to Kli de Bina, but they both remained as Yesod, as the Rav says.The reason for it is thoroughly explained with the above words “However, there is Reshimo”. Here there was a common Zivug from Aviut de Hitlabshut of Behina Dalet with the Aviut de Hamshacha de Behina Gimel that the Malchut de Rosh was mixed with by the Zachar and the Nekeva de Keter that rose in her.Because of this association with Behina Dalet de Hitlabshut a Zivug de Hakaa was made in her extending Komat Keter of the Rosh. Hence, the Ohr Keter comes in its Kli and the Sefirot did not change their places.Naturally, the Yesod also remained in its Kli along with the Malchut that rose to it. Thus, now there are two Orot together in the Kli of Yesod. They are also the connection Zachar and Nekeva, meaning its own Ohr, which is Zachar and the Ohr Malchut, which is Nekeva. That is why it is written, “which is ZON.”It is written, “Then, Shoresh Keter Elyon gives below after there is already a preparation for the Tachtonim to receive.” It means that the Koma that emerges by that common Zivug is Komat Keter of the Rosh.Hence, Shoresh Keter Elyon, meaning Keter de Rosh gives below to the Ohr Keter, which is contained in Kli Malchut. From the Ohr Keter that Ohr comes to his Reshimo, called Zachar de Kli de Keter. From the Zachar the Ohr reaches the Nukva de Kli de Keter since the three of them are mingled together.It is written, “At that time the Nukva of Keter is incorporated in the Zachar.” It means that the unique Zivug for her was not done in Malchut de Rosh, namely the above second Zivug on Aviut de Behina Gimel alone. Rather, it is mingled together with the Reshimo de Hitlabshut of the Zachar; and examine that thoroughly.It is written here in item nine, “This extends to it by purifying that Keter that remained above at the end of the Shorashim.” There is a very important concept here.The Zivug that is made here now is Zivug Elyon de Rosh. Thus, how will the Ohr Keter be mingled in this Zivug, which is an Ohr that has already clothed the Aviut of the Guf, which is very far from the Behinat Rosh? This is what the Rav tells us here, “This extends to it by purifying that Keter.”This means that the Masach de Guf rose and was purified from any Aviut in the Guf until it rose to the Rosh. Hence, the entire Behinat Guf contained in the Ohr Keter had been completely sucked out. It became just as Zach as Behinat Rosh and therefore mingled in the Malchut in the Zivug de Rosh and received the Ohr of Keter of the Rosh and poured upon the ZON de Kli de Keter.
4The Nekeva is incorporated in the Zachar. As it is written in the previous item, her Behina Gimel mingled and participated with the Behina Dalet de Hitlabshut of the Zachar. After that she departed from this participation since Malchut de Roshmade a special Zivug on the Behina Gimel of the Nekeva, as he explains below.
5These three Behinot are even in their He’arah. They will receive their Ohr from the Shoresh of the Keter Elyon. The three of them were incorporated in this Zivug of Malchut de Rosh in the common Masach from the Aviut of Hitlabshut of Behina Dalet with the Aviut of Hamshacha de Behina Gimel. The Ohr Hozer that rose from here clothed through Komat Keter Elyon, namely Keter de Rosh.In addition, the matter of the Hitkalelut of these three Orot has already been explained above. Each Anaf is incorporated in its proximate Shoresh, meaning the Nukva de Keter in the Zachar de Keter, the Zachar de Keter in the Ohr Keter, and the Ohr Keter in Malchut.

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