Teil 6 · Kapitel 20

Der Text des Ari

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The thing is that in this manner it has been explained that the lights of the Ozen expanded to Shibbolet HaZakan, and the lights of Hotem-Peh pass through there, as well. Hence, when the light of the Einayim of AK is extended through there, it must mix with them and take their light. Indeed, they are ten dots: The first three among them take light from what is extended from the looking of the Ayin in the AHP from their place to the place where they connect to the Shibbolet HaZakan. They receive them only in Shibbolet HaZakan because that is where they begin, and not from what is in Shibbolet HaZakan and above. However, the seven lower Nekudot take only what is extended from the looking in the lights of the Hotem and Peh from Shibbolet HaZakan downward. It is known that the Hotem reaches the Chazeh, and the Peh to the Tabur, and not from Shibbolet HaZakan upward.

Inneres Licht

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1Ohr Eynaim de AK extends through there, it must mingle with them and take their Ohr. As said above, the forces in the Elyon are necessarily enforced in the Tachton. It is written, “Hence, when Ohr Eynaim de AK extends through there, it must mingle with them and take their Ohr.” this means that the Nekudim that receive the Ohr Eynaim necessarily passes through the AHP. Hence, the Ohr Eynaim must take their Ohr because it will operate in the order of their Kelim and divide by the same three Behinot that exist in AHP de Dikna. Then it will pass them to Behinat Kelim de Nekudim.You should also remember that any Elyon is considered a Maatzil to the Tachton, the cause of the Tachton. Accordingly, the AHP de Dikna are considered Maatzil to the Eser Sefirot de Nekudim.
2The first three among them take Ohr from what extends from the Histaklut Ayin in AHP, from their place to the place of the joining of Shibolet ha Zakan. You already know that three Behinot are determined in each Partzuf that extends from the Ohr Eynaim. Two are Behinot Rosh and Guf, found in the Eser Sefirot de Rosh itself, being Galgalta and Eynaim to the Rosh, and AHP to the Guf. The third Behina is the Guf itself, called the “Lower Seven”, as has been explained in the previous item regarding Se’arot Dikna, and the Nekudim are divided by the exact same way.The first Behina of Nekudim, being the Behinat Galgalta ve Eynaim in them, meaning the Rosh of the Eser Sefirot de Rosh, called Israel Saba ve Tvuna. Its place is above Tabur, until the Chazeh. The Rav says about it (item 17) “all the Ohr that extends through Tabur, though it is from Behinat Eynaim, it is all swallowed and incorporated in Akudim, hence becoming indistinguishable.”Note, that the Rav emphasizes that even though it is from Behinat Eynaim, it is still considered Akudim, and not Nekudim. The reason for it is that the Aviut in the Masach is inactive when operating from below upward. That YESHSUT is the true Behinat Rosh de Nekudim, meaning Galgalta ve Eynaim, where the Masach on the joint Aviut from Behina Bet and Behina Dalet stands below Nikvey Eynaim de YESHSUT, which is the place of Tabur’ s point.Hence, no distinction of the association with Behina Dalet operates in it, extending from the Ohr Eynaim. This is the reason it’s considered Behinat Akudim, like the SAG, where only Behina Bet is apparent, and where there is no distinction of the Aviut of Nekudim.It is written, “it is all swallowed and incorporated in Akudim, hence becoming indistinguishable.” Thus, the first Behina of Partzuf Nekudim has been explained, called Israel Saba ve Tvuna, which is incorporated in Akudim.The second Behina of Partzuf Nekudim is the Behinat AHP departing from the Rosh, which is considered its Guf. This is because they receive and clothe the Ohr extending from Nikvey Eynaim, as in Behina Bet of the Dikna, called Shibolet ha Zakan, the place of the accumulation of the Orot de AHP in their exit place.Remember and understand these external AHP, for in fact, they are originally Bina and ZA and Malchut of the Rosh, joined with Keter and Hochma found in the first Rosh called YESHSUT. Just because they receive the Ohr Eynaim, they stopped being Rosh, and became Guf, hence the name “The Second Rosh”, whereas YESHSUT is called “The First Rosh”. This second Rosh is the Rosh of the Nekudim, called GAR de Nekudim, but the first Rosh, YESHSUT, is considered Akudim, not Nekudim, as the Rav says above.The third Behina of the Nekudim is the real Guf of the Nekudim, meaning below the Peh de Rosh, like the previous Gufim in the Partzufim of AK. They are called the seven lower Sefirot of Nekudim, like the Tikkunim of Dikna found below Shibolet ha Zakan and extending through the Chazeh to the Tabur.The upper area of the Dikna Nimshach through the Chazeh, and the lower area of Dikna Nimshach through the Tabur. This is so because they are considered the seven lower Sefirot of Dikna, being ZAthat contains six Sefirot HGT NHY, and Malchut is the seventh.The upper area of Dikna is six Sefirot, called ZA, extending from the Hotem de Rosh. For that reason it ends at the Chazeh, because the place of ZA is from the Chazeh to Shibolet ha Zakan. The lower area of Dikna is Malchut, whose Kli is from Chazeh to Tabur, hence ending at the Tabur. The seven lower Sefirot of Nekudim are similar, being ZA that contains six Sefirot, and Malchut being the seventh.It is written, “The first three among them take Ohr from what extends from the Histaklut Ayin in AHP, from their place to the place of the joining of Shibolet ha Zakan.” It explains that GAR de Nekudim are Behinat AHP coming out of the Rosh. They become vessels of reception on the Ohr that descends from above downward from Nikvey Eynaim of the first Rosh like Shibolet ha Zakan that receives from Behinat Nikvey Eynaim of the first Rosh de Dikna.These are AHP in their place, meaning three Tikkunim Elyonim of Dikna that depend on the Etzem(bone) of the Rosh above the Peh, on the right and on the left. The path without the hair in the middle of the upper lip and these three are called AHP in their place, meaning they are above the Peh. The Malchut in them is still regarded from below upward, as the upper cheek, and they are Behinat Galgalta ve Eynaim.The Masach in the Eynaim is the upper lip, but Shibolet ha Zakan, connected to the lower lip, is already Behinat Guf, though from Behinat AHP that went out to the Rosh.It is known that the whole amount of Ohr found in the Rosh of the Partzuf descends and is poured to the Guf. It turns out that all the Orot of the three upper Tikkunim of Dikna, being Behinat AHP in their place, come down and pour and connect to Shibolet ha Zakan.This is why he says that in Shibolet ha Zakan the rest of the Orot AHP in their place through the Shibolet, connect. Also, from it, they are the GAR de Nekudim. Remember these words for the rest of the Rav’s words.
3They only receive them in Shibolet ha Zakan because that is where they begin. It has already been explained elaborately that GAR de Nekudim are not the actual Behinat Rosh of Nekudim. Rather, they are considered the second Rosh, which are the Behinat AHP that exit the first Rosh, being Behinat Shibolet ha Zakan.It is written, “because that is where they begin, and not from what is in Shibolet ha Zakan upward.” this is so because above Shibolet ha Zakan it is Behinat first Rosh. Also, the first Rosh de Nekudim, being YESHSUT, receives from there. However, GAR de Nekudim have no hold there, for they are evaluated as Guf.
4The seven lower Nekudot do not take but only what extends from the Histaklut in the Orot of the Hotem and Peh from Shibolet ha Zakan down. It’s been explained that the seven points are the real Behinat Guf of Partzuf Nekudim, meaning the above third Behina. Hence they receive from below, from Shibolet ha Zakan, being from the two areas of Dikna, through the Chazeh and through the Tabur, regarded as the Lower Seven.

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