Teil 7 · Kapitel 2

Der Text des Ari

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When the upper Emanator began to create the world, He emanated, created, made, and did the four worlds ABYA. He began to sort the four above-mentioned kings that died. What was sorted from Him rose in the sanctity of the worlds, and what was not sorted remained a shell and dross. However, the essence of these dross and kings, their root is the first name BON. It is one Partzuf Adam from its Rosh to its Raglaim, containing corresponding shells from its Rosh to its Raglaim.

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

1These Sigim and Melachim, their Shoresh is the name First BON. We must thoroughly understand what these Sigim are and how they were rooted and come from the name BON.The thing is that you already know that the Kelim of each Partzuf come to it from its Elyon. This is so because once the Orot de Eser Sefirot de Guf de Elyon depart and the Kelim de Eser Sefirot remain emptied of Ohr, these Kelim move to the Tachton and fill up with the Orot of the Tachton (see Part 5, Ohr Pnimi item 35, par. “The Rav has already thoroughly explained”).Accordingly, you see that the Kelim of the lower nine of Partzuf SAG de AK that were emptied of their Orot with Tzimtzum NHY de AK are the very Kelim of the Nekudim de AK, called BON there. It has been explained in Ohr Pnimi (Part 6 item 1, Sub Header “Its SAG”) that the lower nine of SAG de AKmixed there with the Behina Dalet that is in the Kelim de NHY de Partzuf Keter de AK (Part 6 Ohr Pnimi item 38).Behina Dalet mixed with every single Sefira up to Hochma, and thus there is a mixture of Behina Dalet in the Kelim de SAG, in each and every Behina in them. It has also been explained above (Part 6 item 1, Sub Header “Its SAG”) why the Orot and Kelim of SAG could shine in the place of Behina Dalet de AK. This is so because there was no Tzimtzum on the Ohr SAG, being the Ohr of Bina; the Tzimtzum was only on the Ohr Hochma.Afterwards, these Kelim moved to the ZAT de Nekudim, and AVI of the Nekudim mated in Zivug de Gadlut Panimbe Panim, and extended Komat Hochma in their place from below upwards in Behinat Rosh. After that they dispensed this Ohr Hochma to the ZAT of Nekudim where the Behina Dalet was mixed in each and every one of their Behinot.Thus, that Ohr could not clothe in these Kelim since the Behina Dalet was already restricted to not receive the Ohr Hochma. Therefore, when the Ohr extended into the Kli and struck the Behina Dalet that was mixed in the Kli, it instantly departed and left all the Kelim. Then the Kli too broke and died because of Behina Dalet in it. It sucked something from the Ohr before it left there, and this sucking caused a disparity of form in Behinat oppositeness from the Maatzil, which is the Light of Life, hence it is called “Death”.You find that this mixture of Behina Dalet in the Kelim de SAG, which are Behina Bet, caused a shattering and death in the Kelim. For this reason this mixture is called Sigim in the Kelim. These are parts in the Kelim that cannot receive the Ohr Elyon and because of them, the corruption falls into all the Kelim, even in the parts that were worthy of receiving the Ohr, namely the Kelim de SAG that are from Behina Bet.He says that when He “began to create the world etc. He began to sort the four above-mentioned Melachim that died. What was sorted from Him, rose in the Kedusha of the Olamot, and what was not sorted remained a Klipa and Sigim.” This is because after the Ohr departed from the Kelim and the Kelim died and fell to the Separated Olamot, to BYA, the Maatzil returned and sorted the broken Kelim of the Melachim.This means that He sorted the Kelim that are worthy for Halbasha of the Ohr Elyon, which belong to the Kelim de SAG, which are the Partzufim of Atzilut in the BON part in them. These Sigim that are mixed in Behina Dalet that were not sorted, remained in BYA within the Klipot.Thus, we learn that the Sigim are parts of Behina Dalet that mixed with the Kelim de SAG. That mixture was rooted in the Kelim de Nekudim, called BON, as he says, “these Sigim and Melachim, their Shoresh is the name First BON,” meaning in Nekudim.
2Containing corresponding Klipot from its Rosh to its Raglaim. This is because in general, ZAT are considered one whole Partzuf in Rosh and Guf. This is because they received the Ohr GAR and the Rosh from the Zivug of Gadlut de AVI. The entire ZAT broke Panim and Achor, as it is written below in this Part, and because Behina Dalet was mixed in every single Behina of the Kelim of the Nekudim. Because of that there are Klipot in it from its Rosh to its Raglaim, meaning Sigim that remained inside the Klipot.

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