Teil 12 · Kapitel 63

Der Text des Ari

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For she clarified also all the other aspects at the time of the Ibur; and these too are clarified by her now. Only, at the time of the Ibur they could not be completed and clarified, and in the course of these two years of the Yenika they will be clarified, as mentioned. And also this clarification could not be made until they rose to the place of the breasts, which is a high place in the three middles; and through that ascent they were clarified there and sweetened, and milk was made of what was clarified from them, which is the good that was at first mixed within them.

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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1They were sweetened, and milk was made from what was clarified from them, which is the good that was at first mixed within them: It is known that ZA of Nekudim, at the time of his Gadlut, expanded until Assiya, to the point of this world. And it is reckoned then that the Parsa of Atzilut was equal to the Parsa of the body of ZA that is from the Chazeh [chest] downward — so that from the Chazeh and above was in the discernment of Atzilut, and from the Chazeh and below expanded into BYA. And at the time of the breaking of the vessels, they all broke, front and back — meaning even his part from the Chazeh and above, which was in truth the discernment of Atzilut and was not fit to fall into BYA — they too broke and fell into BYA, although they are the discernment of the front and Atzilut. And at the time of correction, only the discernment of his front alone was corrected, which are the vessels of GE, which are the discernment of the Chazeh and above; and this was done through the clarifications of AVI, who clarified the discernment of the anterior vessels from within the posterior vessels, which are the discernment of BYA, that is, AHP, as is known.
There are here two discernments of clarification, called: first Ibur and second Ibur. For at first only the anterior vessels were clarified, which are the GE, in such a way that they lacked NHY, which are AHP. And then it is reckoned that he lacks a Rosh, for in the lack of the NHY of vessels he lacks the GAR of lights, as is known. And this clarification is called first Ibur. And afterward, through the ascent of MAN [Mayin Nukvin] to the coupling of AB SAG, the illumination of AB brings the bottom Hey down from Einayim to Peh [mouth], meaning that it raises new AHP from BYA to Atzilut, and then the ten Sefirot of ZA are completed, and this is called second Ibur, meaning that which completes for him the discernment of Gadlut and GAR.
However, these two Iburim comprise four couplings: two couplings in the first Ibur, which are: one for the level of NHY, which is the light of Nefesh; and the second for the level of HGT, which is the light of Ruach. And likewise there are two couplings in the second Ibur: one for the Gadlut of the vessels, so that he will have complete ten Sefirot from the discernment of the vessels; and the second for the Gadlut of the lights, for after he has the vessels of GAR, he rises and receives in them the Mochin of GAR. As explained in its place.
And it is known that at first all the records rose, from the whole of all the Nekudim that broke, as MAN to the upper AB SAG, as said above in the words of the ARI (Part 8, item 2), that they were included from all the discernments, all of them, that fell to BYA, down to the lowest discernment. And it was clarified from them little by little, meaning that the choicest was absorbed and clarified from this whole for the sake of Atik, and the rest of the whole was pushed away from it as waste, to the Partzuf AA. And AA clarified and gathered from them the finest for his own sake, and the rest was pushed away from him as waste, to the Partzuf AVI. And so AVI clarified for their own sake all the discernment of the good fit for them, and the rest of the whole they brought down to the Partzuf ZON. And likewise ZON clarified from them the good fit for them, and the rest they brought down to BYA. And so BYA, each, clarified the good fit for it, and the Partzufim of BYA were corrected from them; and the rest of the dross, that is, that from which even the good fit for the whole of Assiya was already clarified, is reckoned as the discernment of impurity, for there is no longer found in it anything fit for any degree of holiness.
And in just the same way was the order of the clarifications also in the particulars of the Partzuf, meaning that at first only the vessels of Galgalta were clarified from ZA. For although the whole of all the records rose as MAN up to BYA, as above, nevertheless AVI did not couple except on the discernment of their external vessels, meaning: the discernment of the coarseness of Keter and root, which brings out only the level of NHY, which is the light of Nefesh, clothed in the vessels of Galgalta, which is the discernment of the Rosh of ZA, called the vessels of HGT. Thus, only the finest of the whole of the MAN that was then included in ZA was clarified at first in the Ibur, and the rest was then in the discernment of waste; and at that time ZA still has no name of his own, but is reckoned as the thigh of his mother, for as long as he is in the discernment of Rosh and Galgalta, he is entirely included within Ima, and has no recognition of his own, as said of the Partzufim of AK. But at the time of birth, after ZA grew in all the NRNHY [Nefesh, Ruach, Neshama, Haya, Yechida] of Nefesh, he then thickens further, and begins to receive the lights from above downward, as above, in Part 10. See there. And then phase one is revealed, meaning that the bottom Hey descends from Galgalta to Einayim, whereupon AVI couple then from the discernment of their middle vessels.
And they bring forth, upon the MAN of ZA of this phase one, a new level of Ruach. And it is found that now the NHY of ZA are also clarified, for the vessel of Einayim is the discernment of NHY, since the coarseness and the place of the coupling are now made in Einayim, and the light of Nefesh always clothes in the place of the coarseness and the coupling, as is known. And therefore it is reckoned that the light of the level of Ruach now clothed in the previous vessel of HGT, that is, of Galgalta, and the light of Nefesh in NHY. And all the rest of the whole from the MAN that was included in ZA is no longer fit for him, and it is pushed away from him as waste, to the Nukva and to BYA, which are what go out in the discernment of the blood of birth.
And this is what he said, “And through that ascent they were clarified there and sweetened, and milk was made of what was clarified from them, which is the good that was at first mixed within them”: for that ascent to HGT is the coupling made in the middle vessels of AVI, which are HGT, that is, on the screen of phase one, which brings out the level of Ruach, as above — at which time the vessels of Einayim are also clarified from within the whole of the MAN, which is the discernment of the good that was at first mixed within the whole of the MAN, for they are of the discernment of the anterior vessels of ZA, all of which are good and fit for ZA of Atzilut. Only, so long as the coupling had not yet taken place in AVI on the discernment of the middle vessels, that is, the discernment of the screen of phase one, which brings the bottom Hey down from Galgalta to the discernment of Einayim, the vessels of Einayim could not yet be clarified, for they need inclusion in the screen and coupling of AVI, as is known. And it is found, that the coupling of AVI clarified the vessels of NHY of ZA, which are the Einayim, that were still mixed within the whole of the dross. And with this the first Ibur of ZA is completed, in such a way that everything remaining in the whole of the MAN is now reckoned as complete dross, no longer fit for the discernment of ZA, and it goes out, in the discernment of the blood of birth, to the outside. And understand this well.
And with these two couplings the first Ibur is completed, meaning the clarifications of the vessels and front of ZA from within the posterior vessels, and with this the essence and self of ZA is completed, that is, VAK without a Rosh, as above. Indeed, there also operates in him the discernment of an addition, whereby from this discernment he can also attain the discernment of a Rosh and Mochin of AB; and for this he needs two new couplings of AVI, called second Ibur, whose first coupling is for the enlargement of the vessels to ten Sefirot, and whose second coupling is for the drawing of the Mochin into them. And according to these words you will understand the words of the ARI in the passage that follows before us.

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