Teil 6 · Kapitel 19

Der Text des Ari

Noch nicht auf Deutsch verfügbar — angezeigt wird: English

There is yet another, necessary, third light. When the light of the Ayin descends through the Akudim, it looks at these lights of AHP; it sucks from there and takes light for the purpose of making the vessels of Nekudot. It takes from three lights, which are the lights Ozen, Hotem, Peh.

Inneres Licht

Noch nicht auf Deutsch verfügbar — angezeigt wird: English

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.

Keinem Absatz zugeordnet

1It looks at this Orot AHP… …to make the Kelim of the Nekudot. Here the Rav speaks from the perspective of the Eser Sefirot de Se’arot, for you already know that because of the ascent of the lower Hey to Nikvey Eynaim, the Rosh de SAG was instantly divided into two Behinot, Rosh and Guf. GE remained in Behinat Rosh, and Awzen Hotem Peh came out and became a Guf and a Kli for reception of the Ohr Eynaim.It’s been explained above that this great change did not actually occur in Rosh de SAG, but in the branches that come out of it. In fact, only Behinat AHP of the Se’arot departed and became Behinat Guf and a Kli for reception of the Ohr Eynaim.It is written, “When the Ohr Ayin comes down through Akudim, it looks at these Orot AHP.” This means that the Ohr Eynaim is poured and clothed in the Behinat AHP below the Eynaim because Histaklut means bestowal and reception. Since these AHP receive Ohr Eynaim from above downward, they stop being Behinat Rosh and become Behinat Guf. You already know that they are not AHP de Rosh SAG itself, but merely branches of it, called Se’arot Dikna.These Se’arot Dikna are also regarded as two Behinot, because they necessarily contain Eser Sefirot, as they are a complete Koma, called Ohr Eynaim. Hence, they too are divided into GE and AHP, as their Shoresh from which they came.Therefore, there are three Behinot in them:1. This is the AHP in their exit place. In AA de Atzilut they are called, “the tips of the hair under the side-locks of the head on the right and on the left, under the ears through the angles in the cheeks below.From there the Dikna begins to expand, and this is the Behinat Awzen in the place of its exit. The Behinat Hotem is called Se’arot that surround the upper lip on the right and on the left in its exit place. The Behinat Peh (in its exit place) is called a path in the middle of the upper lip, under the Hotem where there is no hair.All these three Tikkunim of Dikna are considered Behinat Rosh and only Behinat Galgalta ve Eynaim. They are the first Behina of the Dikna.2. The second Behina is Behinat AHP that went out of the Rosh de Dikna, originally considered Behinat Rosh. However, they are Ohr Eynaim, and the act of this Ohr is to have only GE in the Rosh, and the Awzen Hotem Peh in it are not in its Rosh, but exit to become Behinat Guf.Also, from this perspective the second Behina of AHP de Dikna is considered Behinat Guf, and these AHP outside Dikna are called Shibolet ha Zakan. They are the fourth Tikun of Dikna de AA, which are the Se’arot hanging in the middle of the lower lip.It is considered the place where the three corrections gather in Behinat GE, regarded as the Rosh de Dikna. It is called the gathering place because this Shibolet is the vessel of reception to the Orot in Rosh de Dikna. Everything in the Rosh, which are AHP in its exit place, is influenced and gathered in this Shibolet.3. The third Behina de Dikna is all the other Tikkunim of Dikna, extending through the Chazeh, meaning through its completion. These are its actual Behinat ZAT, meaning they are originally Behinat Guf and vessels of reception.It is written, “When the Ohr Ayin comes down, it looks at these Orot AHP.” This means that Ohr Eynaim is poured into the AHP, for which they become Behinat Kelim, receivers. By that they move from being Behinat Rosh to Behinat Guf.It is written, “and takes the Ohr to make the Kelim of the Nekudot from them.” In other words, the Kelim de Nekudim receiving from them must also be as their attribute, as he will explain henceforth.

Noch nicht auf Deutsch verfügbar — angezeigt wird: English