Teil 6 · Kapitel 28

Der Text des Ari

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However, the light of the lower seven that took only from the Guf downward is from the Sium of Shibbolet HaZakan and below. This is also why they do not have vapors to shine for them, but they are implied in the words, “And the arms of his hands were made golden,” which is the ten drops thrown from between the nails, as mentioned in Tikkun 69, since for themselves are the phase of kings, for the revoking of the kings was because he was still not established as one Adam, male and female.

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.

Keinem Absatz zugeordnet

1The Ohr of the lower seven that took only from the Guf down is from the Sium of Shibolet ha Zakan down. It’s been written (Ohr Pnimi item 20), that ZAT take from the Behinat Tikkunim of Dikna under the Shibolet, where the Ohr of Awzen does not reach because it ends at Shibolet ha Zakan (see Ohr Pnimi item 21).
2“And the arms of his hands were made supple,” which is the meaning of the ten additions thrown off from among the Tzipornaim. Even though he says that the ten Havalim came out through the Tzipornaim of the Raglaim, why does he say that they are from the hands here? Indeed, when it says that the ZAT took from the Havalim that come out through the Tzipornaim of the Raglaim, it means that they took from the Behinat Parsaha Mesayemet to the Raglaim of SAG. It turns out that he took from the Tzipornaim of the Raglaim.You must remember what is written above (Ohr Pnimi item 12) that the meaning of this Parsa is Behinat new point of Tzimtzum that moved from the place of Malchut of the Eser Sefirot de Sium to the place of Bina of the Eser Sefirot de Sium.The place of the Sium of the Kav in Tzimtzum Aleph de Ein Sof was in Malchut of the Eser Sefirot de Sium, which is the actual Olam ha Zeh, as it says “And His feet shall stand upon the mount of Olives.” Similarly, the same occurs now in Tzimtzum Bet, called Tzimtzum NHY de AK, the point of Sium in the Bina of these Eser Sefirot, called point of Olam ha Ba.A Parsa was placed here, ending the new Gevul set up in the Olamot, where the Raglaim of Partzuf SAG de AK end, and Parsa is regarded the Tzipornaim of the Raglaim de SAG de AK.It has been explained (Ohr Pnimi item 21) that the Parsa and Shibolet ha Zakan are one matter. That is why the Rav writes here that from Yesod de AK “only two Havalim come out, opposite the Hotem and Peh,” from which AVI received, and the Hevel opposite the Ohr Awzen is absent. This is why the ZAT took from the Tzipornaim of the Raglaim, since they took for the Sium of the Shibolet, ending the Ohr de Awzen.Understand, that because of the new point of Sium, three Behinot Sium emerged in SAG, in its Rosh, Toch, Sof: the point of Sium of the Rosh, called Nikvey Eynaim, the point of Sium of the Toch, being in the place of the previous Tabur, called Shibolet ha Zakan, and the Behinat Sium of the Sof, called Parsa. Thus, the Parsa is the Behinat Etzbaot Raglaim of SAG de AK.However, everything we discern in SAG doesn’t change Partzuf SAG itself in any way, as you already know that there is no absence and change in the spiritual. Everything we discern in it is but a general Behinat Shoresh (see Ohr Pnimi item 2).However, all these changes that occur by the force of the new point of Tzimtzum is only in that same new Partzuf that emerged because of the connection of Behina Dalet with Behina Bet through the Nikvey Eynaim, called Partzuf Nekudim. Also, only in the Rosh, Toch, Sof of that Partzuf did the three Parsas emerge and were made in its RTS de facto, and remember that.You already know that there is a great Tikun in this Parsa that “draws from above, and gives below,” because it is Behinat double Masach from two Behinot: Behina Dalet and Behina Bet together. This is done by the ascent of NHY to HGT, and the mingling of Behina Bet that operates in the HGT of Partzuf SAG with Behina Dalet that operates in NHY of the Inner AK.Hence, the Parsa stands diagonally from Chazeh to Tabur, as it contains within it NHY and HGTtogether. Thus, during the Gadlut, the lower Hey, being Behina Dalet, descends from the Parsa and the Parsa is split. In other words, the ending Gevul is canceled and the Orot de SAG pass below the Parsa.Afterwards, the Parsa immediately returns to its place, and in that manner it draws He’arat SAG from above, and gives below, to Partzuf Nekudim below the Tabur. It is similar in the Partzufim of Atzilut as well.The above seven lower Sefirot of Nekudim could not receive any Ohr from the SAG because of the Sium of the Parsa. However, now, during the Gadlut, after the Parsa has been fissured, they too are found to be receiving Ohr from the place of the Parsa, the place of Behinat SAG and HGT of the general AK.Thus, the same Orot that the seven lower Sefirot de Nekudim received from the Parsa is Behinat HGT, being the arms of the hands. That is why it says, “and the arms of his hands were made supple.”We find that before the Zivug de Gadlut, Parsa is considered the Etzbaot Raglaim of Partzuf SAG. This is so because SAG ends there and the Sof of the He’arah is called Raglaim. However, when the Parsafissures, at which time the Gevul returns to the point of Sium de Olam ha Zeh as before, the Behinat HGT expands as before.

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